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 242

२३८
षद्रव्य-पंचास्तिकायवर्णन गमन करते हुए जीव और पुगलोंकी गमन क्रिया सहकारी कारण हो जाता है अथवा जैसे भव्य जीवोंकी सिद्ध अवस्थाकी प्राप्तिमें पुण्य सहकारी कारण है। वह इस तरह पर है कि यद्यपि रागादिसे रहित व शुद्धात्मानुभव सहित निश्चयधर्म भव्य जीवोंके लिये सिद्ध गतिका उपादान कारण है तथापि निदान रहित परिणामोंसे बांधा हुआ तीर्थकर नामकर्म प्रकृति व उत्तम संहननादि विशेष पुण्यरूप कर्म अथवा शुभ धर्म सहकारी कारण है। अथवा जैसे भव्य और अभव्य दोनोंके लिये चारों गतियोंके गमनके समयमें यद्यपि उनके भीतरका शुभ या अशुभ परिणाम उपादान कारण है तोभी द्रव्यलिंग आदि धारण व दान पूजादि करना या और बाहरी शुभ अनुष्ठान करना बाहरी सहकारी हैं। तैसे ही जीव और पुद्गलोंके गमनमें यद्यपि उनमें निश्चय से स्वयं भीतरी शक्ति मौजूद है तो भी व्यवहारसे धर्मास्तिकाय उनके गमनमें सहकारी कारण है ऐसा तात्पर्य है ।।८५।।
इस तरह प्रथम स्थलमें धर्मास्तिकायके व्याख्यानकी मुख्यतासे तीन गाथाएँ कहीं। अधर्मस्वरूपाख्यानमेतत् ।
जह हवदि धम्म-दव्वं तह तं जाणेह दव्व-मधमक्खं। ठिदि-किरिया-जुत्ताणं कारण-भूदं तु पुढवीव ।।८६।।
यथा भवति धर्मद्रव्यं तथा तज्जानीहि द्रव्यमधर्माख्यम् ।
स्थितिक्रियायुक्तानां कारणभूतं तु पृथिवीव ।। ८६।। यथा धर्मः प्रज्ञापितस्तथाऽधर्मोपि प्रज्ञापनीयः । अयं तु विशेषः । स गतिक्रियायुक्तानामुदकवत्कारणभूतः, एषः पुनः स्थितिक्रियायुक्तानां पृथिवीवत्कारणभूतः । यथा पृथिवी स्वयं पूर्वमेव तिष्ठंती परमस्थापयंती च स्वयमेव तिष्ठतामश्वादीनामुदासीनाविनाभूतसहायकारणमात्रत्वेन स्थितिमनुगृह्णाति तथाऽथर्मोऽपि स्वयं पूर्वमेव तिष्ठन् परमस्थापयंश्च स्वयमेव तिष्ठतां जीवपुद्गलानामुदासीनाविनाभूतसहायकारणमात्रत्वेन स्थितिमनुगृह्णातीति ।। ८६।।। ____ अन्वयार्थ—( यथा ) जिस प्रकार [ धर्मद्रव्यं भवति ] धर्मद्रव्य है ( तथा ) उसी प्रकार (अधर्माख्यम् द्रव्यम् ) अधर्म नामका द्रव्य भी ( जानीहि ) जानो, ( तत् तु ) परन्तु वह [स्थितिक्रियायुक्तानाम् ] स्थितिक्रियायुक्तको ( पृथिवी इव ) पृथिवीकी भांति, ( कारणभूतम् ) कारणभूत है ( अर्थात् स्थितिक्रियापरिणत जीव-पुद्गलोंको सहायक है)।
टीका-यह, अधर्मके स्वरूपका कथन है ।
जिस प्रकार धर्मका प्रज्ञापन किया गया, उसी प्रकार अधर्मका भी प्रज्ञापन करना योग्य हैं । परन्तु यह ( निम्नोक्तानुसार ) अन्तर है, वह ( धर्मास्तिकाय ) गतिक्रियायुक्तको पानीकी

Translation AI Generated

## Translation:

**238**

While discussing the six substances and the five categories of matter, the movement of the soul and the pudgalas becomes a cooperative cause. This is similar to how punya is a cooperative cause in the attainment of the Siddha state by the liberated souls. Although the knowledge of the true self, free from passions and with pure self-experience, is the substantial cause for the liberated souls to attain the Siddha state, the karma of the Tirthankara nature, bound by the results without a cause, and the special punya in the form of the karma of superior endurance, etc., or the auspicious dharma, is the cooperative cause.

Similarly, although the inner auspicious or inauspicious result is the substantial cause for the movement of the four states for both the liberated and the non-liberated souls, the act of wearing the symbols of the substance, etc., and giving donations, performing worship, etc., or other external auspicious rituals are the external cooperative causes.

In the same way, although the soul and the pudgalas have their own inherent power within them, the dharma-astikaya is the cooperative cause for their movement in practice. This is the meaning. || 85 ||

In this way, three verses were spoken primarily about the explanation of the dharma-astikaya in the first section. This is the explanation of the nature of adharma.

**86**

Just as there is dharma-dravya, so know that there is also a substance called adharma. It is the cause for those who are engaged in the activity of staying, like the earth. || 86 ||

Just as dharma has been explained, so too should adharma be explained. However, there is a difference. It (dharma-astikaya) is the cause for those who are engaged in the activity of movement, like water. This one, however, is the cause for those who are engaged in the activity of staying, like the earth. Just as the earth itself stands firm and establishes others, and is only a supporting cause for the staying of horses, etc., so too adharma itself stands firm and establishes others, and is only a supporting cause for the staying of the soul and the pudgalas. || 86 ||

**Meaning:** Just as there is dharma-dravya, so too know that there is also a substance called adharma. However, it is the cause for those who are engaged in the activity of staying, like the earth.

**Commentary:** This is the statement of the nature of adharma.

Just as dharma has been explained, so too should adharma be explained. However, there is a difference. It (dharma-astikaya) is the cause for those who are engaged in the activity of movement, like water. This one, however, is the cause for those who are engaged in the activity of staying, like the earth. Just as the earth itself stands firm and establishes others, and is only a supporting cause for the staying of horses, etc., so too adharma itself stands firm and establishes others, and is only a supporting cause for the staying of the soul and the pudgalas. || 86 ||