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 240

षद्रव्य-पंचास्तिकायवर्णन सिद्धो भगवानुदासीनोपि सिद्धगुणानुरागपरिणतानां भव्यानां सिद्धगते: सहकारिकारणं भवति तथा धर्मोपि स्वभावेनैव गतिपरिणतजीवपुद्गलानामुदासीनोपि गतिसहकारिकारणं भवति । सथमकज्जंस्वयमकार्य: यथा सिद्धः स्वकीयशुजास्तित्वे नियनत्यादन्येन केनापि न कृत इत्यकार्य: तथा धर्मोपि स्वकीयास्तित्वेन निष्पन्नत्वादकार्य इत्यभिप्रायः ॥८४।।
हिंदी ता०-उत्थानिका-आगे धर्मद्रव्यका ही शेष स्वरूप कहते हैं
अन्वयसहित सामान्यार्थ-यह धर्मद्रव्य ( तेहिं ) उन ( अणतेहिं ) अनंत ( अगुरुगलघुगेहि ) अगुरुलघु गुणोंके द्वारा ( सया) सदा ( परिणदं) परिणमन करनेवाला है (णिच्चं) अविनाशी है, (गदिकिरियाजुत्ताणं) गमनक्रिया संयुक्त जीव पुद्गलोंके लिये ( कारणभूदं ) निमित्तकारण है ( सयम् ) स्वयम् ( अकज्जं) किसीका कार्य नहीं है । ___विशेषार्थ-वस्तुके स्वभावकी प्रतिष्ठाके कारण अगुरुलघु गुण होते हैं ये हरसमय षट्स्थान पतित वृद्धि हानिरूप होनेवाले अनन्त अविभाग परिच्छेदोंसे परिणमन करते हुए रहते हैं इन्हीं के द्वारा पर्यायार्थिक नयसे यह धर्मद्रव्य उत्पाद व्यय सहित है तो भी द्रख्यार्थिक नयसे नित्य है। जैसे सिद्ध भगवान उदासीन हैं तो भी जो भव्य जीव उन सिद्धोंके गुणोंसे प्रीति करते हैं उनके लिये वे सिद्ध भगवान सिद्ध-गतिकी प्राप्तिमें सहकारी कारण हैं तैसे ही यह धर्म द्रव्य भी गमन करते हुए जीव और पुद्गलोंकी तरफ उदासीन है तो भी उनकी गतिके लिये सहकारी कारण है । जैसे सिद्ध भगवान अपनी ही शुद्ध सत्तासे रचित हैं, उनको किसीने बनाया नहीं है इसलिये वे अकार्य हैं वैसे ही धर्म द्रव्य भी अपने ही अस्तित्वसे रचित है इसलिये किसी का किया हुआ नहीं है अकार्य है, यह अभिप्राय है ।।८४।।
धर्मस्य गतिहेतुत्वे दृष्टांतोऽयम् ।। उदयं जह मच्छाणं गमणा-णुग्गह-करं हवदि लोए । तह जीव-पुग्गलाणं धर्म दव्वं वियाणाहि ।।८५।। उदकं यथा मत्स्यानां गमनानुग्रहकरं भवति लोके ।
तथा जीवपुद्गलानां धर्मं द्रव्यं विजानीहि ।।८५।। यथोदकं स्वयमगच्छदगमयच्च स्वयमेव गच्छतां मत्स्यानामुदासीनाविनाभूतसहायकारणमात्रत्वेन गमनमनुगृह्णाति, तथा धर्मोऽपि स्वयमगच्छन् अगमयंश्च स्वयमेव गच्छत्तां जीवपुद्गलानामुदासीनाविनाभूतसहायकारणमात्रत्वेन गमनमनुगृह्णाति इति ।।८५।।

Translation AI Generated

The description of the six substances and the five astikayas is as follows:

The Lord, the Siddha, though indifferent, is a contributing cause for the attainment of Siddhahood by the worthy beings who are absorbed in the qualities of the Siddhas. Similarly, Dharma, though indifferent by nature, is a contributing cause for the movement of the living beings and pudgalas who are undergoing transformation.

First, it is not an effect, just as the Siddha is not an effect, because he is not created by anyone else, but is self-existent. Similarly, Dharma is not an effect because it is self-existent. This is the meaning.

The remaining nature of the Dharma substance is as follows:

It is constantly changing due to the infinite, subtle and gross qualities. It is imperishable and is the cause of the movement of the living beings and pudgalas who are associated with the action of movement. It is not an effect in itself.

**Special Meaning:**

Due to the nature of the substance, there are subtle and gross qualities. These constantly change through the infinite, indivisible, and limited divisions of the six locations, which are the states of existence, growth, and decay. Through the perspective of the Paryayaarthika Nay, this Dharma substance is subject to production and destruction, but through the perspective of the Dravyarthika Nay, it is eternal.

Just as the Lord, the Siddha, is indifferent, but is a contributing cause for the attainment of Siddhahood by the worthy beings who are absorbed in the qualities of the Siddhas, similarly, this Dharma substance is indifferent to the living beings and pudgalas who are moving, but is a contributing cause for their movement.

Just as the Lord, the Siddha, is created by his own pure existence and is not created by anyone else, therefore he is not an effect, similarly, the Dharma substance is also created by its own existence and is not created by anyone else, therefore it is not an effect. This is the meaning.

**Example:**

Just as water is a contributing cause for the movement of fish in the world, similarly, know that the Dharma substance is a contributing cause for the movement of living beings and pudgalas.

Just as water, though not moving itself, is a contributing cause for the movement of fish who are moving themselves, similarly, Dharma, though not moving itself, is a contributing cause for the movement of living beings and pudgalas who are moving themselves.