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 91

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पंचास्तिकाय प्राभृत व्यवहारकालः । कथंभूतः । परायत्तो कुम्भकारादिवहिरङ्गनिमित्तोत्पन्नमृत्पिण्डोपादानकारणनितघट - वन्निश्चयेन द्रव्यकालजनितोऽपि व्यवहारेण परायत्तः पराधीन इत्युच्यते । किंच अन्येन क्रियाविशेषे. गादित्यगत्यादिना परिच्छिद्यमानोऽन्यस्य जातकादेः परिच्छित्तिहेतुः स एव कालोऽन्यो द्रव्यकालो नास्तीति । तन्न । पूर्वोक्तसमयादिपर्यायरूप आदित्यगत्यादिना व्यज्यमान: स व्यवहारकाल यशादित्यगत्यादिपरिणते: सहकारिकारणभूत: स द्रव्यरूपो निश्चयकाल: । ननु आदित्यगत्यादिपरिणतेधर्मद्रव्यं सहकारिकारणं कालस्य किमायातं । नैवं । गतिपरिणतेधर्मद्रव्यं सहकारिकारणं भवति कालद्रव्यं च सहकारिकारणानि बहून्यपि भवन्ति यतः कारणात् घटोत्पत्तौ कुम्भकारचक्रचीवरादिवत् मत्स्यादीनां जलादिवत् मनुष्याणां शकटादिवत् विद्याधराणां विद्यामन्त्रौषधादिवत् देवानां विमानवदित्यादिकालद्रव्यं गतिकारणं । कुत्र भणितं तिष्ठतीति चेत्? “पोग्गलकरणा जीबा खंधा खलु कालकरणेहि' क्रियावंतो भवतीति कथयत्यग्रे । ननु यावता कालेनैकप्रदेशातिक्रमं करोति पुनलपरमाणुस्तत्त्रमाणेन समयव्याख्यानं कृतं स एकसमये चतुर्दशरज्जुकाले गमनकाले यावत: प्रदेशास्तावंत: समया भवतीति ? नैव । एकप्रदेशातिक्रमेण या समयोत्पत्तिर्भणिता सा मंदगतिगमनेन, चतुर्दशगज्जुगमनं यदेकसमये भणितं तदक्रमेण शीघ्रगत्या कथितमिति नास्ति दोषः । अत्र दृष्टांतमाह-यथा कोपि देवदत्तो योजनशतं दिनशतेन गच्छति स एव विद्याप्रभावेण दिनेनैकेन गच्छनि तत्र किं दिनशतं भवांत नवकदिनमेव तथा शीघ्रगतिगमने सति चतुर्दशरज्जुगमनेप्येकसमय एत्र नास्ति दोषः इति ।।२५।।
हिन्दी तात्पर्यवृत्ति गाथा-२५ उत्थानिका-आगे यह प्रगट करते हैं कि समय घटिका आदि व्यवहार काल है सो यद्यपि निश्चयसे निश्चयकालकी पर्याय है तथापि जीव तथा पुगलोंकी नवीन व जीर्ण परिणति आदिसे प्रगट होता है इसलिये किसी अपेक्षा पराधीन है।
अन्वयसहित सामान्यार्थ-( समओ) समय ( णिमिसो ) निमिष ( कट्ठा ) काष्ठा ( कला) कला ( य पाली) और घड़ी (तदो) तिससे बने (दिवारत्ती ) दिनरात ( मासोदु ) मास, व ऋतु ( अयण) अयन ( संवच्छरोत्ति) संवत्सर आदि ( कालो) काल ( परायत्तो) पराधीन है।
विशेषार्थ-जो पुद्गलके परमाणुकी एक कालाणुसे दूसरे कालाणुपर मंद गतिसे परिणमनके निमित्तसे प्रगट हो वह समय है। आंखकी पलक मारनेसे जो प्रगट हो व जिसमें असंख्यात समय बीत जाते हैं वह निमिष है । पन्द्रह निमिषोंकी एक काष्ठा होती है, तीस काष्ठाओंकी एक कला होती है, कुछ अधिक बीस कालाकी एक घटिका या घड़ी होती है, दो घटिकाका एक मुहूर्त होता है, तीस मुहूर्त्तका दिनरात होता है । तीस दिनरातका एक
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Translation AI Generated

## 87

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The time of practical affairs is based on the five-fold divisions (of time). How is it so? The lump of clay, which is produced by external factors like the potter, etc., is dependent on others, and is said to be dependent on others, being subject to others, even though it is generated by the time of substance. Moreover, it is defined by specific actions like the movement of the sun, etc., and is the cause of the definition of another's birth, etc. That same time is different from the time of substance. Not so. The time of practical affairs, which is defined by the movement of the sun, etc., which is synonymous with the previously mentioned time, etc., is the cause of the time of substance, which is defined by the movement of the sun, etc.

Now, if the substance of dharma is the co-operative cause of the movement of the sun, etc., what is the purpose of time? Not so. The substance of dharma is the co-operative cause of the movement, and the substance of time also has many co-operative causes. Just as the potter, wheel, cloth, etc., are the causes of the creation of a pot, just as water, etc., are the causes of fish, etc., just as a cart, etc., are the causes of humans, just as mantras, medicines, etc., are the causes of the knowledge of the celestial beings, just as a chariot is the cause of the gods, etc., so too is the substance of time the cause of movement. Where is it said? It is said further, "The living beings, who are the bodies of the poggala, are active due to the time-making."

Now, if the time taken to cross one region by a single atom is the definition of time, then how many regions are crossed in the time of fourteen rajjus, which is one time? Not so. The generation of time, which is said to be due to the crossing of one region, is said to be due to slow movement, and the crossing of fourteen rajjus, which is said to be one time, is said to be due to fast movement. There is no fault in this. An example is given here: Just as a certain Devadatta travels one hundred yojanas in one hundred days, and he travels one hundred yojanas in one day due to the power of knowledge, so too, in the case of fast movement, the crossing of fourteen rajjus in one time is not a fault.