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The Principles of Motion and Rest
ponding motions and rests in unconscious objects may be said to be due to Adṛṣṭa. To this contention, Prabhāçandra's reply is that in cases where the unconscious objects are related to the conscious selves as 'the enjoyed' to 'the enjoyers', Adṛṣṭa may be admitted as one of the conditions of the motions and the rests of the former. This, however, does not mean that Adṛṣṭa is such a condition in all cases. Where, for instance, the material phenomena are not in any way related to the conscious beings, Adṛṣṭa cannot be said to be the condition of motions and rests in the unconscious things. According to Prabhaçandra, Adṛṣṭa is a condition of motion or rest in unconscious beings, only in some cases; it is not. therefore, the invariable condition. Dharma and Adharma, on the contrary, are the invariable conditions of motions and rests in all cases viz., of all conscious souls and of unconscious things, no matter whether the unconscious things are related to the conscious beings or
not.
न च तदनिष्सां क्षनाते रिवासाधारणकारणस्यापीष्टत्वात् साधारणं तु कारणं arai gifaqifafa I
53
AKALAMKA'S VIEW
The author of the Tattvärtha-rāja-vārtika, however, says that even in cases where a material object is related to a conscious being as 'the enjoyed' to 'the enjoyer', it would not be proper to look upon Adṛṣṭa which pertains strictly to the conscious being, as a condition of the motions and rests in the material object. For in such cases, admittedly, Adṛṣṭa is not in any way connected with or inherent in the material object; and so, it cannot be said to be a condition of its motion and rest.
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भावात् । न हि स्वाश्रमे
मनारममाणः अन्यत्र क्रियाहेतुरस्ति इत्यक्तं
पुरस्तात |
According to the author of the Tattvärtha-rāja-vārtika, then, Adṛṣṭa can in no case be a condition of the motion or
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