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 246

२४२
षड्द्रव्य- पंचास्तिकायवर्णन
को कौन निषेध कर सकता है ? कोई भी रोकनेवाला न हो तब लोक और अलोकका विभाग ही न रहे, परन्तु जब लोक और अलोक हैं तब यह जाना जाता है कि अवश्य धर्म और अधर्म द्रव्य हैं । इन दोनोंकी सत्ता भिन्न भिन्न है, ये निश्चयसे जुदे हैं। दोनों एक क्षेत्रमें अवगाह पा रहे हैं, इससे असद्भूत व्यवहारनयसे जैसे सिद्धराशि एक क्षेत्रमें रहनेसे अभिन्न है वैसे ये अभिन्न हैं। ये दोनों सदा ही क्रियारहित हैं तथा लोकव्यापी होनेसे लोकमात्र हैं - यह सूत्रका अर्थ है ||८७ ।।
धर्माधर्मयोर्गतिस्थितिहेतुत्वेऽप्यत्यंतौदासीन्याख्यापनमेतत् ।
णय गच्छदि धम्मत्थी गमणं ण करेदि अण्ण-दवियस्स |
हवदि गदिस्स-प्पसरो जीवाणं पुग्गलाणं च ।। ८८ ।। न च गच्छति धर्मास्तिको गमनं न करोत्यन्यद्रव्यस्य ।
भवति गतेः सः प्रसरो जीवानां पुहलानां च ।। ८८ ।।
यथा हि गतिपरिणतः प्रभञ्जनो वैजयंतीनां गतिपरिणामस्य हेतुकर्ताऽवलोक्यते न तथा धर्मः । स खलु निष्क्रियत्वात् न कदाचिदपि गतिपरिणाममेवापद्यते । कुतोऽस्य सहकारित्वेन परेषां गतिपरिणामस्य हेतुकर्तृत्वम् । किंतु सलिलमिव मत्स्यानां जीवपुङ्गलानामाश्रयकारणमात्रत्वेनोदासीन एवासौ गतेः प्रसरो भवति । अपि च यथा गतिपूर्वस्थितिपरिणतस्तुरंगोऽश्ववारस्य स्थितिपरिणामस्य हेतुकर्तावलोक्यते न तथाऽधर्मः । स खलु निष्क्रियत्वात् न कदाचिदपि गति पूर्वस्थितिपरिणाममेवापद्यते । कुतोऽस्य सहस्थितिपरिणामस्य हेतुकर्तृत्वम् किं तु पृथिवीवत्तुरंगस्य जीवपुद्गलानामाश्रयकारणमात्रत्वेनोदासीन एवासौ गतिपूर्वस्थिते: प्रसरो भवतीति ।। ८८ ।।
अन्वयार्थ – ( धर्मास्तिक: ) धर्मास्तिकाय ( न गच्छति ) गमन नहीं करता (च) और ( अन्यद्रव्यस्य ) अन्य द्रव्यको ( गमनं न कारयति) गमन नहीं कराता, ( स ) वह ( जीवानां पुद्गलानां ) ( जीवों तथा पुद्गलोंको ) ( गते प्रसरः ) गतिका प्रसारक (भवति) होता है । टीका -- धर्म और अधर्म गति और स्थितिके हेतु होने पर भी वे अत्यन्त उदासीन हैं ऐसा यहां कथन है ।
जिस प्रकार गतिपरिणत पवन ध्वजाओंके गतिपरिणामका हेतुकर्ता दिखाई देता है, उस प्रकार धर्म नहीं है । वह ( धर्म ) वास्तवमें निष्क्रिय होनेसे कभी गति परिणामको ही प्राप्त नहीं होता, तो फिर उसे सहकारीपने से परके गतिपरिणामका हेतुकर्तृत्व कैसे होगा ? ( नहीं हो सकता । ) किन्तु जिस प्रकार पानी मछलियोंको (गतिपरिणाममें ) मात्र आश्रयरूप कारणपनेसे

Translation AI Generated

## 242
## Description of the Six Substances and Five Astikayas

Who can prohibit? If there were no one to prohibit, then there would be no division of the world and the non-world. But when there is a world and a non-world, then it is known that Dharma and Adharma are definitely substances. Their existence is distinct, they are certainly connected. Both are immersed in the same field, just as the Siddha-Rashi is inseparable from the field in which it resides, so are they inseparable. Both are always inactive and, being all-pervasive, are limited to the world - this is the meaning of the sutra. ||87||

This explains the complete indifference of Dharma and Adharma, even though they are the cause of motion and rest.

The Nay (principle) moves, Dharma does not move, it does not move another substance.

The spread of motion is for the Jivas and the Puggalas. ||88||

Just as the wind, which is the result of motion, is seen to be the cause of the motion of flags, so Dharma is not. Because it is inactive, it never becomes the result of motion. How then can it be the cause of the motion of others by being a co-worker? But just as water is only a supporting cause for fish, so is Dharma indifferent to the spread of motion for Jivas and Puggalas.

And just as a horse, which is the result of motion and previous rest, is seen to be the cause of the rest of the chariot, so Adharma is not. Because it is inactive, it never becomes the result of motion and previous rest. How then can it be the cause of the rest of others? But just as the earth is only a supporting cause for the horse, so is Adharma indifferent to the spread of motion and previous rest for Jivas and Puggalas. ||88||

Meaning of the Anvaya: (Dharma-Astika) Dharma-Astika (na gachchati) does not move (cha) and (anyadravya-sya) does not cause the movement of another substance, (sa) he (jiva-na-m puggala-na-m) (of the Jivas and Puggalas) (gateh prasara) is the spreader of motion (bhavati) becomes.

Commentary: Here it is stated that Dharma and Adharma are completely indifferent, even though they are the cause of motion and rest.

Just as the wind, which is the result of motion, is seen to be the cause of the motion of flags, so Dharma is not. Because it is inactive, it never becomes the result of motion, so how can it be the cause of the motion of others by being a co-worker? (It cannot be.) But just as water is only a supporting cause for fish (in motion), so is Dharma indifferent to the spread of motion for Jivas and Puggalas.