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 244

षड्द्रव्य-पंचास्तिकायवर्णन ज्ञान है तथा व्यवहार नयसे उसका कारण अहंत, सिद्ध आदि पांच परमेष्ठियोंके गुणोंका स्मरण है तैसे जीव पुदलों के ठहरने में निश्चयनयसे उनका ही स्वभाव उनकी स्थितिके लिये उपादान कारण है, व्यवहार नयसे अधर्म द्रव्य है यह सूत्रका अर्थ है ।।८६।।
इस तरह अधर्मद्रव्य का व्याख्यान करते हुए दूसरे स्थलमें गाथासूत्र एक समाप्त हुआ। धर्माधर्मसद्भावे हेतूपन्यासोऽयम् । जादो अलोग-लोगो जेसिं सब्भावदो य गमण-ठिदी। दो वि य मया विभत्ता अविभत्ता लोय-मेत्ता य ।।८७।।
जातमलोकलोकं ययोः सद्भावतश्च गमनस्थिती।।
द्वावपि च मतौ विभक्तावविभक्तौ लोकमात्रौ च ।।८।। धर्माधर्मों विद्येते, लोकालोकविभागान्याथानुपपत्तेः । जीवादिसर्वपदार्थनामेकत्र वृत्तिरूपो खोकः । कामालातियालोकः : तत्र जीवपुद्गलौ स्वरसत एव गतितत्पूर्वस्थितिपरिणामापन्नौ । तयोर्यदि गतिपरिणामं तत्पूर्वस्थितिपरिणामं वा स्वयमनुभवतोबहिरङ्गहेतू धर्माधर्मों न भवेताम्, तदा तयोर्निरर्गलगस्थितिपरि - लोकेऽपि वृत्तिः केन वार्येत । ततो न लोकालोकविभागः सिद्धयेत । धर्माटा . लयोर्गतितत्पूर्वस्थित्योर्बहिरंगहेतुत्वेन सद्भावेऽभ्युपगम्यमाने लोकालोकरि
। किञ्च धर्माधर्मों द्वावपि परस्पर पृथग्भूतास्सित्यनिर्वृत्तत्वाद्विभर । . ॥ इत्वादविभक्तौ । निष्क्रियत्वेन सकललोकवर्तिनोर्जीवपुद्गलयोर्गतिस्थि
लोकमात्राविति ।। ८७।। अन्वयार्थ– ( गमनस्थिती ) ( जीव-पुद्गलकी ) गति स्थिति ( च ) तथा ( अलोकलोकं ) अलोक और लोकका विभाग, ( ययोः सद्भावतः ) उन दो द्रव्योंके सद्भावसे ( जातम् ) होता है । ( च ) और ( द्वौं अपि ) ये दोनों ( विभक्तौ ) विभक्त, ( अविभक्तौ ) अविभक्त ( च ) और ( लोकमात्रौ ) लोकप्रमाण ( मतौं ) कहे गये हैं।
टीका---यह, धर्म और अधर्मके सद्भभावकी सिद्धिके लिये हेतु दर्शाया गया है।
धर्म और अधर्म विद्यमान हैं क्योंकि लोक और अलोकका विभाग अन्यथा नहीं बन सकता । जीवादि सर्व पदार्थोके एकत्र अस्तित्वरूप लोक है, शुद्ध एक आकाशसे अस्तित्वरूप अलोक है। वहाँ जीव और पुद्गल स्वरससे ही ( स्वभावसे ही) गतिपरिणामको तथा गतिपूर्वक स्थितिपरिणामको प्राप्त होते हैं। यदि गतिपरिणाम अथवा गतिपूर्वक स्थितिपरिणामका स्वयं अनुभव करनेवाले उन जीव पुगलको बहिरंगहेतु धर्म और अधर्म न हों, तो जीव पुढलके निरर्गल गतिपरिणाम और स्थितिपरिणाम होनेसे अलोकमें भी उनका ( जीव-- पुद्गलका ) होना

Translation AI Generated

The knowledge of the six substances and the five astikayas is described. According to the vyavahar nay, the reason for this is the remembrance of the qualities of the five supreme beings, such as aham, siddha, etc. Similarly, according to the nischya nay, the nature of the jivas and pudgalas is the material cause for their existence. This is the meaning of the sutra, "Adharma is a substance." ||86||

In this way, the explanation of the adharma substance ends in the second part of the gatha sutra. This is a discussion of the cause of the harmony of dharma and adharma. Just as the movement and rest of the alog and log are due to their nature, so too are the two divided and undivided, and the world and the non-world. ||87||

The movement and rest of the alog and log are due to the harmony of the two. ||8|| The two are both divided and undivided, and they are also the measure of the world. ||8|| Dharma and adharma exist because the division of the world and the non-world cannot be otherwise. The world is the existence of all substances, including jivas, etc., in one place. The non-world is the existence of pure space. There, jivas and pudgalas obtain their movement and rest from their own nature. If dharma and adharma were not the external causes of the movement and rest of jivas and pudgalas, which they themselves experience, then their movement and rest would be without any cause, and they would also exist in the non-world. Then the division of the world and the non-world would not be established. Therefore, the harmony of dharma and adharma is accepted as the external cause of the movement and rest of jivas and pudgalas. ||87||

Commentary: This shows the reason for the establishment of the harmony of dharma and adharma.

Dharma and adharma exist because the division of the world and the non-world cannot be otherwise. The world is the existence of all substances, including jivas, etc., in one place. The non-world is the existence of pure space. There, jivas and pudgalas obtain their movement and rest from their own nature. If dharma and adharma were not the external causes of the movement and rest of jivas and pudgalas, which they themselves experience, then their movement and rest would be without any cause, and they would also exist in the non-world. Then the division of the world and the non-world would not be established. Therefore, the harmony of dharma and adharma is accepted as the external cause of the movement and rest of jivas and pudgalas. ||87||

Anvayaartha: (Gamanasthiti) (Jiva-pudgalaki) movement and rest (cha) and (alokalokam) the division of the alog and log (yayoh sadbhavatas) due to the harmony of those two substances (jatam) happens. (Cha) and (dvaun api) these two (vibhaktou) divided, (avibhaktou) undivided (cha) and (lokamaatraun) the measure of the world (matoun) are said.

Commentary: This shows the reason for the establishment of the harmony of dharma and adharma.