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 44

४०
षड्द्रव्य-पंचास्तिकायवर्णन रहने वाली है, ( सविस्सरूवा ) नाना स्वरूपको रखनेवाली है, ( अणंत पज्जाया) अनंत पर्यायोंको धारनेवाली है ( भंगुष्पादधुवत्ता) उत्पाद-व्यय-ध्रौव्यरूप है ( एक्का) एक है अर्थात् महासत्ताकी अपेक्षा एक है तथा ( सप्पडिक्खा ) अपने प्रतिपक्ष सहित ( हवदि)
है।
विशेषार्थ-पाँच विशेषणोंसे युक्त सत्ता अपने प्रतिपक्ष भावोंको रखनेवाली है। वह इस तरहपर है कि स्वद्रव्यादि चतुष्टयकी अपेक्षा जो सत्ता है उसीका प्रतिपक्ष वा विरोध पर द्रव्यादि चतुष्टयकी अपेक्षा असत्ता है। सर्व पदार्थोंमें रहनेवाली महासत्ताकी विरोधी एक पदार्थमें रहनेवाली अवान्तरसत्ता है । वह महासत्ता मूर्तिक घट, सुवर्णका घट, ताम्बेका घट इत्यादि रूपसे नाना रूप है, उसीका विरोध एक घट रूप अवान्तर सत्ता है । अथवा किसी एक घटमें जो वर्ण, गंध, रस, स्पर्शादिरूप अनेक तरहकी सत्ता है उसका प्रतिपक्ष विशेष एक गन्धादिरूप सत्तता है । तीनकालकी अपेक्षा अनन्त पर्यायरूप महासत्ताका प्रतिपज्ञ एक विशेष पर्यायकी सत्ता है। उत्पाद-व्यय प्रौव्यरूपसे तीनलक्षणवाली सत्ता का प्रतिपक्ष विशेष एक उत्पादकी या एक व्ययकी या एक ध्रौव्यकी सत्ता है। एक महासत्ताको अवान्तरसत्ता प्रतिपक्ष है । इस तरह शुद्ध संग्रहनयकी अपेक्षासे एक महासत्ता है, अशुद्ध संग्रहनयकी अपेक्षासे या व्यवहारनयकी अपेक्षा से सर्व पदार्थों में रहनेवाली नानारूप अवान्तरसत्ता है । यह सर्व प्रतिपक्ष सहित व्याख्यान नैगमनयकी अपेक्षासे जानना चाहिये । इस तरह संग्रह, व्यवहार व नैगमनय-इन तीन नयोंके द्वारा सत्ताका व्याख्यान समझना चाहिये । अथवा शुद्ध संग्रहनयसे एक महासत्ता है तथा व्यवहारनयसे सर्व पदार्थों में रहनेवाली अवान्तर सत्ता है-ऐसे दो नयोंसे व्याख्यान करना योग्य है । यहाँ शुद्ध जीवास्तिकाय की शुद्ध द्रव्यकी सत्ता ही उपादेय या ग्रहण योग्य है ऐसा भावार्थ है ।।८।।
समय व्याख्या-९ अत्र सत्ताद्रव्ययोरर्थान्तरत्वं प्रत्याख्यातम् । दवियदि गच्छदि ताई ताई सब्भाव-पज्ज्याइं जं । दवियं तं भण्णंते अणण्ण-भूदं तु सत्तादो ।।९।।
द्रवति गच्छति तांस्तान् सद्भावपर्यायान् यत् ।
द्रव्यं तत् भणन्ति-अनन्यभूतं तु सत्तातः ।।९।। द्रवति गच्छदि सामान्यरूपेण स्वरूपेण व्याप्नोति तांस्तान् क्रमभुवः सहभुवश्च सद्भावपर्यायान् स्वभावविशेषानित्यनुगतार्थया निरुक्त्या द्रव्यं व्याख्यातम् । द्रव्यं च लक्ष्यलक्षण

Translation AI Generated

## Chapter 40: Explanation of the Six Substances and Five Astikayas

This chapter will discuss the six substances and five astikayas, which are:

* **Diverse in form:** They possess numerous forms.
* **Infinite in permutations:** They have infinite permutations.
* **Subject to production, destruction, and permanence:** They are characterized by production, destruction, and permanence.
* **One:** They are one, meaning they are one in relation to the Maha-satta (supreme reality).
* **With their opposites:** They exist along with their opposites.

**Explanation:**

The reality, which is characterized by five specific qualities, possesses its opposite aspects. This means that the reality, which is considered one in relation to the four categories of substance (dravya, guna, karma, and dharma), has its opposite in the form of non-existence in relation to the four categories of substance.

The Maha-satta, which resides in all substances, has its opposite in the form of the Avanta-satta (subordinate reality), which resides in a single substance. The Maha-satta manifests in various forms, such as a pot made of clay, a pot made of gold, a pot made of copper, etc. Its opposite is the Avanta-satta, which is the form of a single pot.

Alternatively, the reality, which exists in a single pot in the form of various qualities like color, smell, taste, touch, etc., has its opposite in the form of a specific quality like smell.

The Maha-satta, which is infinite in permutations in relation to the three times (past, present, and future), has its opposite in the form of the reality of a specific permutation.

The reality, which is characterized by three qualities (production, destruction, and permanence), has its opposite in the form of the reality of a specific production, destruction, or permanence.

The Maha-satta has its opposite in the form of the Avanta-satta.

Therefore, from the perspective of the pure Sangraha-naya (doctrine of collection), there is one Maha-satta. From the perspective of the impure Sangraha-naya or the Vyavahara-naya (doctrine of practical application), there is the Avanta-satta, which exists in all substances in various forms.

This explanation of the opposites should be understood from the perspective of the Naigama-naya (doctrine of negation).

Therefore, the explanation of reality should be understood through the three doctrines of Sangraha, Vyavahara, and Naigama.

Alternatively, it is appropriate to explain reality through two doctrines: the pure Sangraha-naya, which states that there is one Maha-satta, and the Vyavahara-naya, which states that there is the Avanta-satta, which exists in all substances.

Here, the pure reality of the pure Jiva-astikaya (soul-reality) is the object of knowledge or the reality that should be grasped.

**Time Explanation:**

Here, the difference in meaning between reality and substance is rejected.

"That which flows, moves, and pervades those permutations of existence, that is substance. They say that substance is non-different from reality."

Substance is explained as that which flows, moves, and pervades those permutations of existence, which are the permutations of existence that are both sequential and simultaneous, in accordance with the specific nature of reality. Substance is the object of knowledge and its characteristics...