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 93

पंचास्तिकाय प्राभृत दिनमें चला जावे तो क्या सौ दिन लगे ऐसा कहेंगे, नहीं एक ही दिन लगा यह कहेंगे तैसे ही शीध्र गतिसे जानेपर चौदह राजूमें भी एक समय ही लगता है, कोई दोष नहीं है।
समय व्याख्या गाथा-२६ णस्थि चिरं वा खिप्पं मत्ता-रहिदं तु सा वि खलु मत्ता । पोग्गल-दव्वेण विणा तम्हा कालो पडुच्चभवो ।।२६।।
नास्ति चिरं वा क्षिप्रं मात्रारहितं तु सापि खलु मात्रा।
पुद्गलद्रव्येण बिना तस्मात्कालः प्रतीत्यभवः ।।२६।। अत्र व्यवहारकालस्य कथंचित् परायत्तत्वे सदुपपतिरुक्ता । इह हि व्यवहारकाले निमिषसयमादौ अस्ति तावत् चिरं इति क्षिप्रं इति संप्रत्ययः । स खु दोधहस्वकालनिबंधनं प्रमाणमंतरेण न संभाव्यते । तदपि प्रमाणं पुद्गलद्रव्यपरिणाममन्तरेण नावधार्यते । ततः परपरिणामद्योतनत्वाद्यवहारकालो निश्चयेनानन्याश्रितोऽपि प्रतीत्यभव इत्यभिधीयते । तदत्रास्तिकायसामान्यप्ररूपणायामस्तिकायत्वात्साक्षादनुपन्यस्यमानोऽपि जीवपुद्गलपरिणामान्यथानुपपत्त्या निश्चयरूपस्तत्परिणामायत्ततया व्यवहाररूप; कालोऽस्तिकायपंचकवल्लोकरूपेण परिणत इति खरतरदृष्ट्याभ्युपगम्य इति ।। २६।। इति समयव्याख्यायामन्तीतषड्द्रव्यपंचास्तिकायसामान्यव्याख्यानरूप: पीठबंधः समाप्तः ।।
हिन्दी समय व्याख्या गाथा-२६ __ अन्वयार्थ—( चिरं वा क्षिप्रं ) "चिरं' अथवा ऐसा ज्ञान ( अधिक काल अथवा अन्य काल सा ज्ञान ) ( मात्रारहितं तु ) परिमाण बिना ( कालके माप बिना ) ( न अस्ति । नहीं होता, ( सा मात्रा अपि) और वह परिमाण ( खलु ) वास्तवमें ( पुद्गलद्रव्येण विना ) मुहलद्रव्यक बिना नहीं होता, ( तस्मात ) इसलिये ( कालः प्रतीत्यभव; ) काल ( व्यवहारकाल ) पराश्रितरूपसे उपजनवाला है।
टीका-यहाँ व्यवहारकालके कथंचित् पराश्रितपनेके विषयमें सत् मुक्ति ( सुयुक्ति ) कहीं गई है।
प्रथम तो, निमेष-समयादि व्यवहारकाल में "चिर' और 'क्षिप्र' ऐसा ज्ञान ( अधिक काल और अल्प काल ऐसा ज्ञान ) होता है । वह झान वास्तवमें अधिक और अल्प काल निमित्तभृत जो प्रमाण ( कालपरिमाण ) उसके बिना संभवति नहीं है और वह प्रमाण पुद्गलद्रव्यके परिणाम बिना निश्चित नहीं होता। इसलिये व्यवहारकाल परके परिणाम द्वारा ज्ञात होनेक कारण– यद्यपि निश्चयस वह अन्यके आश्रित नहीं है तथापि—पराश्रितरूपसे उत्पन्न होनेवाला कहा जाता है ।

Translation AI Generated

If one were to travel to the Panchaastikaya in a day, one would say it took a hundred days, but in reality, it takes only one day. Similarly, when traveling at high speed, even fourteen Rajus can be traversed in a single moment, there is no fault in this.

**Time Explanation Verse 26**

Neither long nor short is without measure, indeed, it is measure.
Without the pudgala substance, therefore, time is dependent on perception.

**Commentary:**

Here, the dependence of practical time on something else is explained well.
Firstly, in practical time, like the blink of an eye, there is the perception of "long" and "short". This perception is indeed dependent on the measure of long and short time, which is not possible without that measure. And that measure is not determined without the transformation of the pudgala substance. Therefore, because practical time is known through the transformation of something else, although it is not dependent on anything else in terms of certainty, it is said to be dependent on perception.

Here, in the general description of the Panchaastikaya, although it is not directly mentioned because of its nature as the Panchaastikaya, it is certain that it is dependent on the transformation of the jiva and pudgala, and therefore, it is practical time, dependent on that transformation. It is understood that time, like the Panchaastikaya, has transformed into the form of the world, from a very subtle perspective.

Thus, the section on the general explanation of the Panchaastikaya, which is part of the explanation of time, is complete.

**Hindi Explanation of Verse 26**

Meaning: (Chiram va kshipram) "Chiram" or such knowledge (long time or other time, such knowledge) (matrarahitam tu) without measure (without measure of time) (na asti) does not exist, (sa matra api) and that measure (khulu) truly (pudgaladravyena vina) without the pudgala substance does not exist, (tasmat) therefore (kalah pratitibhavah) time (practical time) is dependent on perception.

Commentary: Here, the truth about the dependence of practical time on something else is explained.

Firstly, in practical time, like the blink of an eye, there is the perception of "long" and "short" (long time and short time, such knowledge). That knowledge is truly dependent on the measure of long and short time, which is not possible without that measure. And that measure is not determined without the transformation of the pudgala substance. Therefore, because practical time is known through the transformation of something else, although it is not dependent on anything else in terms of certainty, it is said to be dependent on perception.