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 72

६८
षड्द्रव्य-पंचास्तिकायवर्णन एवं सतो विनाशोऽसतो जीवस्य नास्त्युत्पादः ।
तावज्जीवानां देवो मनुष्य इति गतिनाम ।।१९।। यदि हि जीवो य एव प्रियते स एव जायते, य एव जायते स एव नियते, तदेवं सतो विनाशोऽसत उत्पादश्च नास्तीति व्यवतिष्ठते । यत्तु देवो जायते मनुष्यो प्रियते इति व्यपदिश्यते तदवधृतकालदेवमनुष्यत्वपर्यायनिर्वर्तकस्य देवमनुष्यगतिनाम्नस्तन्मात्रत्वादविरुद्धम् । यथा हि महतो वेणुदण्डस्पैकस्य क्रमवृत्तीन्यनेकानि पाण्यात्मीयात्मीयप्रमाणावच्छिन्नत्वात् पर्वान्तरमगच्छन्ति स्वस्थानेषु भावभाभि परस्यानेधाभानि 'भयन्शि, देणुदण्डस्तु सर्वेष्वपि पर्वस्थानेषु भावभागपि पर्वान्तरसंबन्धेन पर्वान्तरसंबन्धाभावादभावभाग्भवति, तथा निरवधित्रिकालावस्थायिनो जीवद्रव्यस्यैकस्य क्रमवृत्तयोऽनेके मनुष्यत्वादिपर्याया आत्मीयात्मीयप्रमाणावछिन्नत्वात् पर्यायान्तरमगच्छन्तः स्वस्थानेषु भावभाजः परस्थानेष्वभावभाजो भवन्ति, जीवद्रव्यं तु सर्वपर्यायस्थानेषु भावभगपि पर्यायान्तरसंबन्येन पर्यायान्तरसंबन्धाभावभाग्भवति ।।१९।।
हिन्दी समय व्याख्या गाथा-१९ ___ अन्वयार्थ ( एवं ) इस प्रकार ( जीवस्य ) जीवको ( सतः विनाशः ) सत्का विनाश और ( असतः उत्पादः ) असत्का उत्पाद ( न अस्ति ) नहीं है, ( देव जन्मता है और मनुष्य मरता है ऐसा कहा जाता है उसका यह कारण है कि ) ( जीवानाम् ) जीवोंको ( देव: मनुष्य: ) देव, मनुष्य ( इति गतिनाम ) ऐसा गतिनामकर्म ( तावत् ) उतने ही कालका होता है ।
टीका-यहाँ सत्का अविनाश और असत्का अनुत्पाद ध्रुवताके पक्षसे कहा है।
यदि वास्तवमें जो जीव मरता है वही जन्मता है, और जो जीव जन्मता है वहीं मरता है, तो इस प्रकार सत्का विनाश और असत्का उत्पाद नहीं है ऐसा निश्चित होता है। और देव जन्मता है तथा मनुष्य मरता है ऐसा जो कहा जाता है वह ( भी ) अविरुद्ध है क्योंकि मर्यादित कालकी देवत्वपर्याय और मनुष्यत्वपर्यायको रचनेवाले देवगतिनामकर्म और मनुष्यगतिनामकर्म मात्र उतने काल जितने ही होते हैं। जिसप्रकार एक बड़े बाँसके क्रमवर्ती अनेक पर्व ( पोरे ) अपने-अपने मापमें मर्यादित होने से अन्य पर्व में न जाते हुए अपने-अपने स्थानोंमें भाववाले (विद्यमान ) हैं और परस्थानोंमें अभाववाले (-अविद्यमान) हैं तथा बाँस तो समस्त पर्वस्थानोंमे भाववाला होने पर भी अन्य पर्वके सम्बन्ध द्वारा अन्य पर्वके सम्बन्धका अभाव होनेसे अभाववाला ( भी ) है, उसीप्रकार निरवधि त्रिकाल स्थित रहनेवाले एक जीवद्रव्यकी क्रमवर्ती अनेक मनुष्यादिपर्यायें अपने-अपने मापमें मर्यादित होनेसे अन्य पर्यायमें न जाती हुई - अपने-अपने स्थानों में भाववाली हैं और परस्थानोंमें अभाववाली हैं तथा जीवद्रव्य तो

Translation AI Generated

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Description of the Six Substances and Five Astikayas, and the Non-Destruction of the Real and the Non-Production of the Unreal.
The life of a being is not destroyed, nor is an unreal being produced.
The life of beings is only as long as the names of their states, such as god and human. ||19||
If, indeed, the being that dies is the same one that is born, and the being that is born is the same one that dies, then it is established that there is no destruction of the real and no production of the unreal.
What is said, that a god is born and a human dies, is not contradictory because the god-state and human-state names, which are the creators of the limited-time god-state and human-state, are only as long as those states.
Just as the many segments of a large bamboo stalk, being limited in their own measure, do not go to another segment, but are present in their own places and absent in other places, and the bamboo, though present in all the segments, is absent in relation to another segment because of the absence of a connection to that segment, so also the many human-state and other states of a single life substance, which exists for an unlimited period of three times, being limited in their own measure, do not go to another state, but are present in their own places and absent in other places, and the life substance, though present in all the states, is absent in relation to another state because of the absence of a connection to that state. ||19||
Hindi Time Explanation Verse-19 _ Anvayaartha (evam) thus (jivasya) of the being (satah vinashah) the destruction of the real and (asatah utpadah) the production of the unreal (na asti) is not (dev janmata hai aur manushya marata hai aisa kaha jata hai uska yah karan hai ki) (jivaanam) of the beings (dev: manushya:) god, human (iti gatinaam) such state-names (tavat) only as long as (kalaka hota hai).
Commentary-Here, the non-destruction of the real and the non-production of the unreal are said from the side of certainty.
If, indeed, the being that dies is the same one that is born, and the being that is born is the same one that dies, then it is established that there is no destruction of the real and no production of the unreal. And what is said, that a god is born and a human dies, is (also) not contradictory because the limited-time god-state and human-state, which are the creators of the limited-time god-state and human-state, are only as long as those states. Just as the many segments of a large bamboo stalk, being limited in their own measure, do not go to another segment, but are present in their own places and absent in other places, and the bamboo, though present in all the segments, is absent in relation to another segment because of the absence of a connection to that segment, so also the many human-state and other states of a single life substance, which exists for an unlimited period of three times, being limited in their own measure, do not go to another state, but are present in their own places and absent in other places, and the life substance, though present in all the states, is absent in relation to another state because of the absence of a connection to that state.