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 94

षड्द्रव्य-- पंचास्तिकायवर्णन
इसलिये, यद्यपि कालका, अस्तिकायपनेके अभावके कारण, यहाँ अस्तिकायकी सामान्य प्ररूपणामें साक्षात् कथन नहीं है तथापि जीव - पुद्गलके परिणामकी अन्यथा अनुपपत्ति द्वारा सिद्ध होनेवाला निश्चयरूप काल और उनके परिणामके आश्रित निश्चिय होनेवाला व्यवहाररूप काल पंचास्तिकायकी भांति लोकरूपमें परिणत है-ऐसा, अत्यन्त तीक्ष्ण दृष्टिसे से जाना जा सकता है || २६ ॥
इसप्रकार समयव्याख्यान नामकी टीकामें षड़द्रव्यपंचास्तिकायके सामान्य व्याख्यानरूप पीठिका समाप्त हुई।
संस्कृत तात्पर्यवृत्ति गाथा - २६
अथ पूर्वगाथायां यद्र्धवहारकालस्य कथंचित्परात्तत्वं कथितं तत्केन रूपेण संभवतीति पृष्ठे युक्तिं दर्शयति - णत्थि नास्ति न विद्यते। किं चिरं वा ख्रिष्पं-चिरं बहुतरकालस्वरूपं क्षिप्रं शीघ्रं च । कथंभूतं । मत्तारहियं - तु मात्रारहितं परिमाणरहितं मानविशेषरहितं च तन्मात्राशब्दवाच्यं परिमाणं चिरकालस्य घटिकाप्रहरादिरिति, क्षित्रस्य सूक्ष्मकालस्य च मात्राशब्दवाच्यं परिमाणं च । किं ? समयावलिकादीति । 'सावि खलु मत्ता पोग्गलदव्वेण विणा सूक्ष्कालस्य या समयादिमात्रा सा मंदगतिपरिणतपुद्रलपरमाणुनयनपुट विघटनादिपुद्गलद्रव्येण विना न ज्ञायते चिरकालघटिकादिरूपा मात्रा च घटिकानिमित्तभूतजलभाजनादिद्रव्येण विना न ज्ञायते । तम्हा कालो पहुच्च भवोतस्मात्कारणात्समयघटिका दिसूक्ष्मस्थूलरूपो व्यवहारकालो यद्यपि निश्चयेन द्रव्यकालस्य पर्यायस्तथापि व्यवहारेण परमाणुजलादिमुद्गलद्रव्यं प्रतीत्याश्रित्य निमित्तीकृत्य भव उत्पन्नो जात इत्यभिधीयते । केन दृष्टांतेन । यथा निश्चयेन पुद्गलपिंडोपादानकारणेन समुत्पनांपि घटः व्यवहारंण कुंभकारनिमित्तेनोत्पन्नत्वात्कुम्भकारेण कृत इति भण्यते तथा समयादिव्यवहार कालो यद्यपि निश्चयन परमार्थकालोपादानकारणेन समुत्पन्नः तथापि समयनिमित्तभूतपरमाणुना घटिकानिमित्त. भूतजलादिपुद्गलद्रव्येण च व्यज्यमानत्वात् प्रकटीक्रियमाणत्वात्पुद्गलोत्पन्न इति भण्यते । पुनरपि कश्चिदाह- ममयरूप एवं परमार्थकालो न चान्यः कालाणुद्रव्यरूप इति । परिहारमाह । समयस्तावत्सूक्ष्मकालरूप: प्रसिद्धः एवं पर्यायः न च द्रव्यं । कथं पर्यायत्वमिति चेत् ? उत्पन्नप्रध्वंसित्वात्पर्यायस्य "समओ उप्पण्णपद्धंसी" ति वचनात् । पर्यास्तु द्रव्यं बिना न भवति, द्रव्यं च निश्चयेनाविनश्वरं तत्र्व कालपर्यायस्योपादानकारणभूतं कालाणुरूपं कालद्रव्यमेव न च पुद्गलादि तदपि कस्मात् ? उपादानकारणसदृशत्वात्कार्यस्य मृत्पिंडोपादानकारणसमुत्पन्नघटकार्यवदिति । किंच विशेषः कालः एव परमार्थकालवाचकभूतः स्वकीयवाच्यं परमार्थकालस्वरूपं व्यवस्थापयति साधयति । किंवत् । सिंहशब्दः सिंहपदार्थवत् सर्वज्ञशब्दः सर्वज्ञपदार्थवत् इन्द्रशब्द इन्द्रपदार्थर्वादत्यादि । पुनरप्युपसंहाररूपेण निश्चयकालव्यवहारकालस्वरूपं कथ्यते । तद्यथा--र -- समयादिरूपसूक्ष्मव्यवहारकालस्य घटिकादिरूपस्थूलव्यवहारकालस्य च यद्युपादानकारणभूतकालस्तथापि समयघटिकारूपेण या विवक्षिता व्यवहाकालस्य भेदकल्पनतया रहितस्त्रिकालस्थायित्वेनानाद्यनिधना

Translation AI Generated

## Six Substances and Five Astikayas Explained

Therefore, although there is no direct statement here about the general form of Astikaya due to the absence of Astikaya in the time-cycle, it can be known with very sharp vision that the definite time, which is proven by the non-existence of other possibilities of the results of Jiva and Pudgala, and the practical time, which is definitely dependent on the results of the former, are transformed into the form of the world, like the five Astikayas. || 26 ||

Thus ends the preface in the form of a general explanation of the six substances and five Astikayas in the commentary called "Time Explanation".

**Verse 26 of the Sanskrit Tatparya Vritti**

Now, in the previous verse, it was stated that the practical time is somehow dependent on the ultimate reality. How is this possible? This is explained in the following:

"Natthi" means "not there", "not existing". What is "Chira" (long) or "Kshrip" (short)? "Chira" is the form of a longer duration, "Kshrip" is the form of a shorter duration. How is this? "Matta-rahiya" means "without measure", "without quantity", "without specific value". The quantity denoted by the word "Matra" (measure) is the duration of "Chira" (long) like "Ghatika" (hour), "Prahara" (watch), etc. The quantity denoted by the word "Matra" (measure) for "Kshrip" (short) is the duration of "Sookshma Kala" (subtle time). What is this? It is like "Samaya Avali" (sequence of time).

"The measure of "Sookshma Kala" (subtle time) like "Samaya" (time) etc., without the Pudgala substance, is not known. Similarly, the measure like "Ghatika" (hour) etc., of "Chira Kala" (long time), without the Pudgala substance, which is the cause of the subtle time, is not known. Similarly, the measure like "Ghatika" (hour) etc., of "Chira Kala" (long time), without the substance like the water vessel, which is the cause of "Ghatika" (hour), is not known. Therefore, due to this reason, the practical time, which is in the form of "Samaya" (time), "Ghatika" (hour), "Sookshma" (subtle), and "Sthula" (gross), although it is a synonym of the definite time, is said to be born, produced, by depending on and taking the Pudgala substance like atoms, water, etc., as the cause."

What is the example? Just as a pot, although it is born from the Pudgala mass as the material cause, is said to be made by the potter because it is born from the potter as the efficient cause, similarly, the practical time like "Samaya" (time) etc., although it is born from the ultimate time as the material cause, is said to be born from Pudgala because it is manifested, made known, by the Pudgala substance like atoms, water, etc., which are the cause of "Samaya" (time) and "Ghatika" (hour).

Again, someone may say, "There is only the ultimate time in the form of "Maya" (illusion), and there is no other time in the form of substance."

To this, the refutation is given: "Samaya" (time) is known as "Sookshma Kala" (subtle time), and this is a synonym, not a substance. How is it a synonym? Because it is born and destroyed. The scripture says, "Samayo Uppanna-Paddhansi" (Time is born and destroyed). A synonym cannot exist without a substance, and a substance is eternally indestructible. Therefore, the substance of time, which is the material cause of the synonym of time, is the time substance itself, not Pudgala etc. Why is this? Because the effect is similar to the material cause, just as a pot, which is the effect, is born from the clay mass, which is the material cause.

Furthermore, the specific time itself is the one that denotes the ultimate time and establishes, proves, the form of the ultimate time, which is its own denotation. How is this? Just as the word "Simha" (lion) denotes the lion, the word "Sarvajña" (omniscient) denotes the omniscient, the word "Indra" (Indra) denotes Indra, and so on.

Again, the form of the definite time and the practical time is explained in the form of a conclusion. For example, although the time, which is the material cause, is the same for the subtle practical time like "Samaya" (time) and the gross practical time like "Ghatika" (hour), it is devoid of the distinction of practical time, which is intended in the form of "Samaya" (time) and "Ghatika" (hour), and it is established in the three times, without beginning and end, ...