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 86

८२.
षड्द्रव्य - पंचास्तिकायवर्णन
निमित्तोत्पन्नस्य पटकार्यस्य तंतुसमूहोपादानकारणवत् इन्धनाग्न्यादिबहिरङ्गनिमित्तात्पन्नस्य शाल्याद्योदनकार्यस्य शाल्यादितंडुलोपादानकारणवत् कर्मोदयनिमित्तोत्पन्नस्य नरनारकादिपर्यायकार्यस्य जीवोपादानकारणवदित्यादि ॥ २३॥
हिन्दी तात्पर्य वृत्ति गाथा- २३
उत्थानिका- आगे कहते हैं कि पंचास्तिकाय प्रकरणमें अस्तिकायके नामसे जिस काल द्रव्यको नहीं कहा है तोभी पंचास्तिकायके प्रकरणको सामर्थ्य से कालद्रव्य प्राप्त होता I
अन्वय सहित सामान्यार्थ - ( सबभावसभावाणं ) सत्तारूप स्वभावको रखनेवाले ( जीवाणं ) जीवोंके ( तह य पोग्गलाणं) तैसे ही पहलकोंके (च ) और अन्य धर्म अधर्म आकाशके ( परियट्टणसंभूदो ) परिणमनमें जो निमित्त कारण हो सो ( णियमेण ) निश्चय करके (कालो) काल द्रव्य ( पण्णत्तो ) कहा गया है ।
विशेषार्थ - द्रव्योंके नए से जीर्ण होनेको परिवर्तन या परिणमन कहते हैं सो जिससे होता है वह कालाणु द्रव्य काल है ऐसा सर्वज्ञदेवने कहा है । यहाँ शिष्य शंका करता है कि अपने यह पातनिका की थी कि यह पंचास्तिकायके व्याख्यान को करते हुए निश्चयकाल . द्रव्यको न कहने पर भी भावसे उसको ग्रहण करलेना चाहिये सो किस तरह सिद्ध होता है ? इस प्रश्नका समाधान आचार्य करते हैं कि ये पाँचों जीवादि अस्तिकाय परिणमन करते रहते हैं । परिणमन करनेसे परिणाम या पर्याय रूप कार्य होता है। सो कार्य . कारणकी अपेक्षा रखता है। यद्यपि उपादान शक्ति द्रव्योंमे स्वयं परिणमनेकी है परन्तु निमित्त कारणकी आवश्यकता है सो द्रव्यके परिणमनमें निमित्तरूप कालाणुरूप द्रव्यकाल है इसी युक्तिके सामर्थ्यसे काल द्रव्य झलकता है। शिष्य फिर यह पूर्व पक्ष करता है कि पुहल परमाणुके गमनसे उत्पन्न जो समयरूप सूक्ष्मकाल वही निश्यच काल कहा जाता है तथा घड़ी घंटा आदिरूप स्थूलकाल सो व्यवहार काल कहा जाता है, सो काल घड़ी घंटे आदिके निमित्त कारण जल भरने, भाजन व वस्त्र व काष्ठ बनानेमें जो पुरुषों के हाथोंकी व्यापार रूप क्रिया विशेष होती है उसीसे उत्पन्न होता है । द्रव्य कालसे कोई व्यवहार काल नहीं होता है। इसीका आचार्य समाधान करते हैं कि यद्यपि समयरूप सूक्ष्म व्यवहारकाल पुद्गल परमाणुकी मंदगतिसे प्रगट होता है या जान पड़ता है तथा घड़ी घंटा आदि रूप जो व्यवहारकाल है सो घटिका आदिके निमित्त कारण जल, बर्तन, वस्त्र आदि द्रव्यविशेषको क्रियासे जाना जाता है तथापि समय या घटिका आदि पर्याय रूप जो व्यवहारकाल है उसी का उपादान कारण कालाणुरूप द्रव्यकाल है ऐसा मानना ही चाहिए

Translation AI Generated

## 82.
## Description of the Six Substances - Five Astikayas

Just as the thread-bundle is the material cause of the cloth, which is produced by the cause of the cloth, and the rice, etc., is the material cause of the cooked rice, etc., which is produced by the cause of the cooked rice, etc., similarly, the living being is the material cause of the body, etc., which is produced by the cause of the body, etc. || 23 ||

**Hindi Meaning Commentary Verse - 23**

Further, it is said that in the context of the five Astikayas, even though the time substance is not mentioned by name, it is still obtained by the power of the context of the five Astikayas.

**General Meaning with Anvaya**

(Sabbhavasabhavanaam) Those who possess the nature of being (jivaanam) living beings, (tah ya poggalaanam) similarly, the particles, (cha) and other dharma, adharma, and space, (pariyattan sambhudo) the cause of their transformation, (niyamen) is definitely (kaalo) the time substance (pannatto) is said to be.

**Specific Meaning**

The transformation or change from new to old of substances is called transformation. The cause of this is the time substance. This is what the omniscient God has said. Here, the student doubts that this is a discussion of the Patanika, or whether this is a discussion of the five Astikayas, and even though the time substance is not mentioned, it should be understood by implication. How is this proven? The Acharya answers that these five Astikayas, including the living being, are constantly transforming. This transformation results in a transformed or changed form. This transformed form depends on its cause. Although the power of the material cause is inherent in the substances themselves to transform, there is a need for an efficient cause. Therefore, the time substance, in the form of the time atom, is the efficient cause of the transformation of substances. It is by the power of this logic that the time substance is revealed.

The student then presents this counter-argument: The subtle time, which is produced by the movement of the particle atoms, is called the definite time. The gross time, which is in the form of hours, minutes, etc., is called the practical time. This practical time is produced by the actions of men, such as filling water, making vessels, clothes, and wood, which are the efficient causes of hours, minutes, etc. There is no practical time from the time substance.

The Acharya answers this by saying that although the subtle practical time, in the form of time, is revealed by the slow movement of the particle atoms, and the gross practical time, in the form of hours, minutes, etc., is known by the actions of the substances, such as water, vessels, clothes, etc., which are the efficient causes of hours, minutes, etc., nevertheless, the practical time, which is in the form of time or hours, minutes, etc., is the material cause of the time substance, in the form of the time atom. This is what we should believe.