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 248

२४४
षड्व्य-पंचास्तिकायवर्णन आता है, वैसे धर्म द्रव्य भी स्वयं ठहरा हुआ अपने ही उपादान कारणसे चलते हुए जीव और पुद्गलोंको बिना प्रेरणा किये हुए उनके गमनमें बाहरी निमित्त हो जाता है। यद्यपि धर्मास्तिकाय उदासीन है तो भी जीव पुनलोंकी गतिमें हेतु होता है । जैसे जल उदासीन है तो भी यह मछलियोंके अपने ही उपादान बलसे गमनमें सहकारी होता है। जैसे स्वयं ठहरते हुए घोड़ों को पृथ्वी व पथिकोंको छाया सहायक है वैसे ही अधर्मास्तिकाय स्वयं ठहरा हुआ है तो भी अपने उपादान कारण से ठहरे हुए जीव और मुगलोंकी स्थितिमें बाहरी कारण होता है ऐसा भगवान् श्री कुन्दकुन्दाचार्य देवका अभिप्राय है ।।८८।। थर्माधर्मयोरौदासीन्ये हेतूपन्यासोऽयम् । विज्जदि जेसिं गमणं ठाणं पुण तेसि-मेव संभवदि । ते सग-परिणामेहिं दु गमणं ठाणं च कुव्वंति ।। ८९।। विद्यते येषां गमनं स्थानं पुनस्तेषामेव संभवति ।
ते स्वकपरिणामैस्तु गमनं स्थानं च कुर्वन्ति ।। ८९।। धर्मः किल न जीवपुद्गलानां कदाचितिहेतुत्वमभ्यस्यति, न कदाचित्स्थितिहेतुत्वमधर्मः तौ हि परेषां गतिस्थित्योदि मुख्यहेतू स्यातां तदा येषां गतिस्तेषां गतिरेव न स्थितिः, येषां स्थितिस्तेषां स्थितिरेव न गतिः । तत एकेषामपि गतिस्थितिदर्शनादनुमीयते न तौ तयोर्मुख्यहेतू । किंतु व्यवहारनयव्यवस्थापितौ उदासीनौ । कथमेवं गतिस्थितिमतां पदार्थानां गतिस्थिती भवत इति चेत्, सर्वे हि गतिस्थितिमंतः पदार्थाः स्वपरिणामैरेव निश्चयेन गतिस्थिती कुर्वतीति ।।८९।।
इति धर्माधर्मद्रव्यास्तिकायव्याख्यानं समाप्तम् । अन्वयार्थ-( येषां गमनं विद्यते ) जिनके गति होती है ( तेषाम् एव पुन: स्थानं संभवति ) उन्हींके फिर स्थिति होती है [ और जिन्हें स्थिति होती है उन्हींको फिर गति होती है । ] ( ते तु ) वे ( गतिस्थितिमान पदार्थ ) तो ( स्वकपरिणामैः ) अपने परिणामोंसे ( गमनं स्थानं च ) गति और स्थिति ( कुर्वन्ति ) करते हैं।
टीका—यह, धर्म और अधर्मकी उदासीनताके सम्बन्धमें हेतु कहा गया है।
वास्तवमें धर्म जीव-पुद्गलोंको कभी गतिहेतु नहीं होता, अधर्म-कभी स्थितिहेतु नहीं होता, क्योंकि वे परको गतिस्थितिके यदि मुख्य हेतु (प्रेरक हेतु ) हों, तो जिन्हें गति हो उन्हें गति ही रहना चाहिये, स्थिति नहीं होना चाहिये, और जिन्हें स्थिति हो उन्हें स्थिति ही रहना चाहिये, गति नहीं होना चाहिये । किन्तु एकको ही ( उसी एक पदार्थ को ) गति और स्थिति

Translation AI Generated

## Translation:

**244**

The description of the six-fold *astikaya* and the five-fold *astikaya* has been given. In the same way, the *dharma* substance, being self-established, moves due to its own inherent cause, and becomes an external cause for the movement of the *jiva* and *pudgala* without any motivation. Although the *dharma-astikaya* is indifferent, it is a cause for the movement of the *jiva* and *pudgala*. Just as water is indifferent, yet it is helpful in the movement of fish due to their own inherent force. Just as the earth is helpful for the horses that are self-established, and the shade is helpful for the travelers, in the same way, the *adharma-astikaya* is self-established, yet it is an external cause for the state of the *jiva* and *pudgala* due to its own inherent cause. This is the opinion of Bhagwan Shri Kundakunda Acharya Dev. || 88 ||

This is a discussion about the indifference of *dharma* and *adharma* as causes. Those who have movement, their state of being is also possible. They make movement and state of being through their own transformations. || 89 ||

*Dharma* never acts as a cause for the movement of *jiva* and *pudgala*, and *adharma* never acts as a cause for their state of being. If they were the main causes (motivating causes) for the movement and state of being of others, then those who have movement should only have movement and not state of being, and those who have state of being should only have state of being and not movement. But since we see both movement and state of being in the same entity, it can be inferred that they are not the main causes. However, they are indifferent as established by the practical approach. How then do the entities that have movement and state of being have movement and state of being? All entities that have movement and state of being definitely make movement and state of being through their own transformations. || 89 ||

Thus ends the explanation of the *dharma* and *adharma* substances and their *astikaya*.

**Anvaya-artha:** (Those who have movement) those who have movement (their state of being is also possible) then they have state of being [and those who have state of being, they have movement]. (They) those (entities that have movement and state of being) then (through their own transformations) through their own transformations (make movement and state of being) make movement and state of being.

**Tika:** This is said regarding the indifference of *dharma* and *adharma* as causes.

In reality, *dharma* never acts as a cause for the movement of *jiva* and *pudgala*, and *adharma* never acts as a cause for their state of being. Because if they were the main causes (motivating causes) for the movement and state of being of others, then those who have movement should only have movement and not state of being, and those who have state of being should only have state of being and not movement. But the same entity (the same entity) has both movement and state of being.