Panchastikay

SR No.: 090326
Original Sutra Author: Kundkundacharya
Author: Shreelal Jain Vyakaranshastri
Publisher: Bharat Varshiya Anekant Vidwat Parishad
Total Pages: 421
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Philosophy, & Religion
File Size: 11 MB

Page 40

षड्द्रव्य-पंचास्तिकायवर्णन सूत्र एक है। फिर मनुष्यादि पर्यायके विनाश व जन्म होने पर भी ध्रुवपनेकी अपेक्षा विनाश नहीं है ऐसा कहते हुए 'मणुअत्तणेण' इत्यादि सूत्र एक है। फिर इसीके ही दृढ करनेके लिये 'सो चेव' इत्यादि सूत्र एक है फिर इस तरह द्रव्यार्थिकनयसे सत्का विनाश व असत्का उत्पाद नहीं है, पर्यायार्थिक नयसे है । इस तरह दो नयोंके व्याख्यानके संकोचरूप 'जावं सदो विणासो' इत्यादि उपसंहार गाथा सूत्र एक है। इस तरह दूसरे स्थलमें समुदायसे गाथा चार है । फिर तीसरे स्थलमें सिद्धको पर्यायार्थिकनयसे असत् उत्पाद है इसकी मुख्यतासे 'णाणावरणादीया' इत्यादि सूत्र एक है। आगे इसी तरह चौथे स्थलमें द्रव्यरूपसे नित्यपना होनेपर भी पर्यायार्थिक नबसे संसारीजीवके देवपना आदिके जन्म व नाशका कर्तापना है इस व्याख्यानके संकोचकी मुख्यतासे अथवा द्रव्यकी पीठिकाको समाप्त करते हुए ‘एवं भावं' इत्यादि गाथासूत्र एक है । इस तरह समुदायसे चार स्थलोंमें दूसरा सप्तक है। ऐसे चौदह गाथाओंसे व नव अंतर स्थलोंसे द्रव्यको पीठिकामें समुदाय पातनिका पूर्ण हुई। इसीका वर्णन करते हैं
समय व्याख्या गाथा-८ अत्रास्तित्वस्वरूपमुक्तम् । सत्ता सव्व-पयत्था सविस्स-रूवा अणंत-पज्जाया । भंगुप्पाद-धुवत्ता सप्पडिवक्खा हवदि एक्का ।।८।।
सत्ता सर्वपदार्था सविश्वरूपा अनन्तपर्याया।
भङ्गोत्पादध्रौव्यात्मिका सप्रतिपक्षा भवति एका ।।८।। अस्तित्वं हि सत्ता नाम सतो भावः सत्त्वम् । न सर्वथा नित्यतया सर्वथा क्षणिकतया वा विद्यमानमात्रं वस्तु । सर्वथा नित्यस्य वस्तुनस्तत्त्वतः क्रमभुवां भावानामभावात्कुतो विकारवत्त्वम् । सर्वथा क्षणिकस्य च तत्त्वतः प्रत्यभिज्ञानाभावात् कुत एकसंतानत्वम् । ततः प्रत्यभिज्ञानहेतुभूतेन केनिचित्स्वरूपेण ध्रौव्यमालम्ब्यमानं काभ्यां चित्क्रमप्रवृत्ताभ्यां स्वरूपाभ्यां प्रलीयमानमुपजायमानं चैककालमेव परमार्थतसिातयीमवस्था विभ्राणं वस्तु सदवबोध्यम् । अत एव सत्ताप्युत्पादव्ययध्रौव्यात्मिकाऽवबोद्धष्या, भावभाववतोः कथंचिदेकस्वरूपत्वात् । सा च विलक्षणस्य समस्तस्यापि वस्तुविस्तारस्य सादृश्यसूचकत्वादेका । सर्वपदार्थस्थिता च त्रिलक्षणस्य सदित्यभिधानमस्य सदिति प्रत्ययस्य च सर्वपदार्थेषु तन्मूलस्यैवोपलम्भात् । सविश्वरूपा च विश्वस्य समस्तवस्तुविस्तारस्यापि रूपैस्त्रिलक्षणैः स्वभावैः सह वर्तमानत्वात् अनन्तपर्याया चानन्ताभिर्द्रव्यपर्यायव्यक्तिभिस्खिलक्षणाभिः परिगम्यमानत्वात् । एवंभूतापि सा न खलु निरंकुशा

Translation AI Generated

The "Shaddravya-Panchaastikaya-Varnana Sutra" is one. Then, there is another Sutra, "Manuanatena", which states that even though there is destruction and birth in the cycle of human beings and other beings, there is no destruction in terms of the eternal. Then, to further solidify this, there is another Sutra, "So Cheva". In this way, according to the Dravyarthika Naya, there is no destruction of the real and no creation of the unreal, but according to the Paryayarthika Naya, there is. In this way, the concluding verse, "Javan Sado Vinaso", etc., summarizes the explanation of these two Nayas. In this way, there are four verses in the second section. Then, in the third section, there is one Sutra, "Nanavaranadya", which emphasizes that according to the Paryayarthika Naya, there is creation of the unreal for the Siddhas. Further, in the fourth section, there is one verse, "Evam Bhavam", etc., which summarizes the explanation that even though the Dravya is eternal, according to the Paryayarthika Naya, the birth and death of the worldly beings, such as becoming a god, are due to the actions of the being. This verse also marks the end of the section on Dravya. In this way, there are seven sections in the second part, which consists of four sections. Thus, the explanation of Dravya is complete with fourteen verses and nine sections. This is described in the following verse:

**Time Explanation Verse 8:**

"Atratisthvasvarupamuktam. Sattaa Savva-Payattha Saviss-Ruuva Anant-Pajjayaa. Bhanguppaada-Dhuvattaa Sappaddivakkha Havdi Ekkaa."

**Translation:**

"The essence of existence is explained here. Existence is all-pervading, with infinite forms and infinite transformations. It is characterized by destruction, creation, and permanence, and it is one with its opposite."

**Explanation:**

"Existence, also known as Sattaa, is the state of being. It is not something that is eternally constant or completely momentary. A truly eternal thing cannot have transformations, as there would be no change in its state. A truly momentary thing cannot have continuity, as there would be no way to recognize it. Therefore, existence is something that is characterized by permanence, based on a certain form, and it is constantly changing and being created, with two forms, one of which is disappearing and the other is appearing. It is simultaneously experiencing all states of existence in reality. Therefore, existence is also characterized by creation, destruction, and permanence, as it is the same as the state of being and non-being. It is one, as it is the indicator of the similarity of all other things. It is present in all things, as the concept of "Sat" (existence) is found in all things. It is all-encompassing, as it exists with all the forms and characteristics of the universe. It is infinite in its transformations, as it is understood through infinite transformations of Dravya. Even though it is like this, it is not uncontrolled."