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 88

षड्द्रव्य - पंचास्तिकायवर्णन
कुंभकारनक्रे वा सर्वत्र चलनं भवति यथैव च मनोजस्पर्शनेन्द्रियविषयैकदेशे स्पर्शे कृते सति रसनेन्द्रियविषये च सर्वाङ्गने सुखानुभवो भवति, यथैव चैकदेशे सर्पदष्टे व्रणादिके वा सर्वाङ्गिन दुःखवेदना भवति तथा लोकमध्ये स्थितेपि कालद्रव्ये सर्वत्रालोकाकाशे परिणतिर्भवति । कस्मात् । अखंडेकद्रव्यत्वात् । कालद्रव्यमन्यद्रव्याणां परिणति सहकारिकारणं भवति । कालस्य किं परिणति सहकारिकारणमिति । आकाशस्याकाशाधारवत् ज्ञानादित्यरत्नप्रदीपानां स्वपरप्रकाशकश्च कालद्रव्यस्य परिणतेः काल एव सहकारिकारणं भवति । अथ मतं यथा कालद्रव्यं स्वपरिणते: स्वयमेव सहकारी तथाशेषद्रव्याण्यपि स्वपरिणतेः स्वयमेव सहकारिकारणानि भविष्यन्ति कालद्रव्येण किं प्रयोजनमिति । परिहारमाह-सर्वद्रव्यसाधारणपरिणति सहकारित्वं कालस्यैव गुणः । कथमिति चेत् ? आकाशस्य सर्वसाधारणावकाशदानमिव धर्मद्रव्यस्य सर्वसाधारणगतिहेतुत्वमिव तथा धर्मस्य स्थितिहेतुत्वमित्र । तदपि कथमिति चेत् ? अन्यद्रव्यस्य गुणोऽन्यद्रव्यस्य कर्तुं नायाति संकरव्यतिकरदोषप्राप्तेः ।
८४
किंच यदि सर्वद्रव्याणि स्वकीयस्वकीयपरिणतेरुपादानकारणवत् सहकारिकारणान्यपि भवन्ति तर्हि गतिस्थित्यवगाहपरिणतिविषये धर्माधर्माकाशद्रव्यैः सहकारिकारणभूतैः किं प्रयोजनं गतिस्थित्यवगाहाः स्वयमेव भविष्यति । तथा सति किं दूषणं जीवपुद्गलसंज्ञे द्वे एक द्रव्ये । स चागमविरोधः ।
अत्र विशुद्धदर्शनज्ञानस्वभावस्य शुद्धजीवास्तिकायस्थालाभेतीतानंतकाले संसारचक्रे श्रमितोऽयं जीवः ततः कारणाद्वीतरागानिर्विकल्पसमाधौ स्थित्वा समस्तरागादिरूपसंकल्पविकल्पकल्लोलमालापरिहारलेन जीवन् स एव निरंतरं ध्यातव्य इति भावार्थः ॥ २४ ॥
इति निश्चयकालव्याख्यानमुख्यत्वेन गाथाद्वयं गतं । हिन्दी तात्पर्यवृत्ति गाथा - २४
अन्वय सहित सामान्यार्थ - ( ववगदपणवण्णरसो) जो पाँच वर्ण पाँच रस्से रहित है ( ववगददोगंअधगुफासो य) व जो दो गंध व आठ स्पर्शसे रहित है । ( अगुरुलहुगो ) अगुलघु गुणके द्वारा षट्- गुणी हानि वृद्धिसहित है ( अमुत्तो ) अमूर्तिक होने से सूक्ष्म है इन्द्रिय गोचर नहीं है ( वट्टणलक्खो य ) तथा जो वर्तनालक्षण है ( कालोत्ति ) ऐसा यह कालद्रव्य है ।
विशेषार्थ - यह अमूर्तिक कालद्रव्य सर्व द्रव्योंके परिणमनमें निमित्त है। जैसे शीतकालमें स्वयं पढ़ते हुए पुरुषको अग्नि सहकारी कारण है या स्वयं घूमते हुए कुम्भकारके चाकको नीचेकी शिला सहकारी कारण है तैसे ही निश्चयसे स्वयं परिणमन करते हुए सर्व द्रव्योंके परिणमनमें बाहरी निमित्त कारण वर्तनालक्षण धारी काल द्रव्य है । यही निश्चय काल है ।

Translation AI Generated

## Six Substances - Description of the Five Astikayas

Just as a potter's wheel moves everywhere, and just as when a touch is applied to one part of the body, the sense of taste experiences pleasure throughout the entire body, and just as when a snake bites one part of the body, pain is felt throughout the entire body, similarly, even though it is present in the midst of the world, the time substance pervades the entire universe. Why? Because it is an indivisible substance. The time substance is the contributory cause of the transformation of other substances. What is the contributory cause of the transformation of time? Just as space is the support of space, and just as the light of knowledge, the sun, and the moon illuminate themselves and others, similarly, time itself is the contributory cause of the transformation of the time substance.

Some may argue that just as the time substance is itself the contributory cause of its own transformation, so too all other substances will be the contributory cause of their own transformation, and what is the purpose of the time substance? To address this, we say that the property of being the contributory cause of the transformation of all substances is unique to time. How is this so? Just as space provides space for all, and just as the dharma substance is the cause of motion for all, similarly, dharma is the cause of the state of being for all. How is this so? The qualities of one substance cannot be transferred to another substance, as this would lead to the defect of mixing and interference.

Furthermore, if all substances are the contributory cause of their own transformation, just as they are the material cause of their own transformation, then what is the purpose of the dharma, adharma, and space substances in the transformation of motion, state of being, and understanding? Motion, state of being, and understanding will occur on their own. If this is the case, then what is the fault in the two substances called the jiva and the pudgala? This would contradict the scriptures.

Here, the pure jivas, whose nature is pure perception-knowledge, have been exhausted in the cycle of existence for an infinite period of time due to the absence of the astikaya of the pure jiva. Therefore, having attained the state of freedom from attachment and the state of equanimity, and having abandoned all attachment, thoughts, and the waves of mental fluctuations, the jiva should constantly meditate on this. This is the meaning.

This is the explanation of the time of certainty, which is the main theme of these two verses.

**Hindi Meaning:**

The five colors and five tastes are absent. The two smells and eight touches are absent. It is subtle due to its formlessness and is not perceptible to the senses. It is characterized by its nature of being a flow. This is the time substance.

**Specific Meaning:**

This formless time substance is the cause of the transformation of all substances. Just as fire is the contributory cause for a man reading in the winter, or just as the stone below is the contributory cause for a potter's wheel spinning, similarly, the time substance, which is characterized by its nature of being a flow, is the external cause of the transformation of all substances that are transforming on their own. This is the time of certainty.