Panchastikaya Sangrah….09

 With fruition of Deva Gati Naam karma  and Devayu (  i.e. fruition of karmas corresponding to having deva body and age ) Devas take birth. They are divided into four groups namely Bhavanvasi, Vyantar, Jyotishka and Vaimanik. With the fruition of Manushya Gati Naam karma and Manushya Ayu Jivas take birth as Manushya. They are grouped into two categories namely Karma Bhoomij and Bhog Bhoomij. With the fruition of Tiryanch Gati Naam karma and Tiryanch Ayu Jivas take birth as Tiryanch. They have several forms from one sensed to five sensed animals. With the fruition of Narak Gati Naam karma and Narak Ayu Jivas take birth as Naraki. They are broadly divided into seven categories depending upon the level of Narak which are  classified as first Narak to Seventh Narak.

Out of them Deva, Manushya and Naraki are five sensed only. Some Tiryanch are five sensed and some are one, two, three and four sensed also.

Here the implication is that the Jiva without realising his own true pure soul nature, accrues four types of Gati Naam karmas and keeps transmigrating into four Gatis.

Gatha 119: With the expiry of previously accrued Gati Naam Karma and Ayu Karma, the Jivas acquire another Gati and Ayu corresponding to their Leshya (aura).

Here it has been shown that the births in the form of Deva, Manushya, Tiryanch and Narak are not in the nature of soul but they are caused on fruition of Gati Naam Karma and Ayu Naam karma .

Upon fruition of Gati Naam karma and Ayu  karma Jiva takes birth in that particular Gati and these karmas continuously keep reducing and ultimately expire. Upon this their Leshya is the cause for taking birth in another Gati with another Ayu. This Leshya is the manifestation of Yoga in accordance with the passions of the Jiva. In this manner the previously accrued karmas are expired and new karmas are accrued which provide a new Gati Naam and Ayu Karma. Although these karmas are not in the nature of the soul but they coexist along with the Jiva eternally. In this manner those Jivas who do not realise their souls keep transmigrating in this world.

Here it is told that taking birth in the form of Deva etc. is not in the nature of Jiva. These Gatis are accrued depending upon the pudgala karmas bonded with the Jivas. Further it is negated that Deva keeps taking birth as Deva or Manushya keeps taking birth as Manushya. The Jivas accrue Gati Naam karma and Ayu Karma in accordance with their Leshya and they can get any other Gati or Ayu accordingly.

Gatha 120: The  above described Jiva forms are with body. The Jivas without body are Siddhas. The worldly jivas are two types Bhavya and Abhavya.

This is conclusion of the description of Jivas.

All worldly jivas have body forms and Siddha Bhagwans are pure Jivas without body. The worldly jivas are of one type only from the aspect of occupying body. However they have two types also of Bhavya and Abhavya. Just  as a burnt seed does not have the capability to grow into a tree, in the same way an Abhavya Jiva does not have the capability to realise his true nature. The normal seed has the capability to become tree. In the same way the Bhavya Jivas have the capability to realise their own true pure nature.

Gatha 121: The Prithvikayik etc. form ekendriya (one sensed) jivas are called Jivas from the aspect of Vyavahara, however the senses are not jivas and in the same way other six kinds of Kaya (bodies) as described in scriptures are also not Jivas. The knowledge in them is the Jiva. Thus it is preached by the wise ones.

Here it is clarified that the one who is called as Jiva from the aspect of Vyavahara naya, accepting the same to be Jiva in reality is not correct.

All these one sensed and Prithvikayik etc. are called Jivas, it is done so from the aspect of Vyavahara naya, upon observation of colocation  of Jiva and pudgala together since eternal times. From the aspect of Nishchaya naya, the touch etc. senses and Prithvi etc. form bodies lack the characteristics of Jiva nature of the form of consciousness, hence they are not Jiva. Within them the knowledge which differentiates between self and others, the same is described as JIva, considering that there is no difference between the qualities and its owner.

Gatha 122: Jiva knows all and sees all, desires pleasures and fears sufferings. Indulges in acts of Shubha-ashubha nature and suffers the consequences.

Here the activities of Jivas have been described which are uncommon with respect to other dravyas.

On account of consciousness form nature, of the forms of knowing and seeing- Jiva only is the doer. Wherever Jiva is there, there are four types of non-conscious dravyas also, and just as they are not doer of acts of knowing and seeing, in the same way the karma-no karma form pudgalas also which are associated with Jiva, are also not doer of the acts of knowing and seeing. With the manifestation of consciousness, Jiva only is the doer of the generation of resolutions, desire for pleasure, fearful of suffering, bhavas of Shubha ashubha nature etc. and none else. With the fruition of Shubha and Ashubha karmas, the happiness-unhappiness form manifestations on account of their pleasant-unpleasant results, is carried out by Jiva only and no one else.

In this manner, here it has been explained that on account of these uncommon activities, the soul being different from pudgala can be inferred.

Summary: Body, senses, mind, karmas etc. form pudgalas and other insentient dravyas do not know, nor see. They do not desire happiness, nor do they fear unhappiness. They do not indulge in good or bad, nor do they undergo  its consequences. Therefore the one who knows and sees, desires happiness and fears miseries, indulges in Shubha-ashubha bhavas and undergoes their consequences, in spite of residing with non conscious substances, he is a totally different kind of substance carrying out different kinds of activities. In this way the Jiva named specific substance, having consciousness nature which is clearly experienced by the Gyanis, can be inferred by his extraordinary activities.  

Gatha 123: In this way the Jiva can be known from several such paryayas and Ajiva can be known by the features different from that of knowledge.

This is intimation of conclusion of description of Jiva and commencement of description of Ajiva.

As described above (1) Jiva can be known by means of various strange different paryayas as described in various scriptures narrating Jivasthan-Gunasthana-Marganasthana etc. from aspect of Vyavahara naya. (2) From aspect of Nishchaya naya, Jiva manifests in several impure paryaya forms on account of moha-raga-dwesha, as well as several pure paryaya forms with their absence. Knowing the Jiva in this manner, one should know the Ajiva also as described in the Gathas that follow by their characteristics of insentient nature, so as to distinguish them from the self.

This concluded description of Jiva substance.

Now Ajiva substance is described.

Gatha 124: Akash, Kaal, Pudgala  Dharma and Adharma do not have qualities of Jiva since they are described to be as insentient while Jiva is sentient.

Here the cause for Ajiva nature of Akash etc. dravyas is defined.

Akash, Kaal, Pudgala, Dharma, Adharma do not have specific consciousness form Jiva quality since they are insentient by nature while Jiva alone is sentient.

Gatha 125: The one who does not know pain or pleasure, makes no effort for benefits and is not concerned about losses at any time, they are called Ajiva by Shramans.

This an inference deriving the general non consciousness nature of Akash etc.

Akash etc. do not have knowledge of pain or pleasure, do not make efforts for gains and are not afraid of loss- such specific consciousness is ever absent. Therefore it can be concluded that Akash etc. Ajivas do not have general consciousness.

Here it is established that since Akash etc. do not have specific consciousness of their own good or bad nor happiness or unhappiness hence it can be inferred that they do not have general consciousness either.

Gatha 126-127: Sansthan (shapes), Sanghat ( formation of body), colour, taste, touch, smell and sound – all these qualities and their paryayas are formed out of pudgala dravyas.

The one which is without taste, colour or smell, indescribable  and without sound having undefined shape, with quality of consciousness and not detectable by senses, should be known as Jiva.

Even in the composite of Jiva and pudgala, they can be distinguished separately by means of their characteristics. These are described here.

In the composite of body and the owner of body (1) The one which can be detected by senses having qualities of touch-taste-smell-colour, being cause for sound and manifesting in the paryaya forms of Sansthan (shape) and Sanghat ( body forms), is Pudgala dravya. (2) The one which is without touch-taste-smell-colour , without being cause for sound, without having a defined shape, manifesting in the form of indescribable paryayas which are not detectable by senses ; having quality of consciousness and different from Ajivas having shape or no shape, such is Jiva dravya.

Eternal Mithyadrishti jivas do not have right knowledge of the Jiva and believe self to be the same as the body etc. Here the distinguishing features of Jiva and Ajiva are described as told by omniscient. Those who realise the true nature of self and experiences the differentiating knowledge, they only can attain salvation.

This concludes the description of Ajiva Substances.

Two primary substances were described. Now their composites form seven Padarthas which are generated due to cycle of Jiva karma and Pudgala karma which are  described below:

Gatha 128-130: In reality the worldly Jiva indulges in impure manifestation which results in karma and karmas cause transmigration in Gatis.

On account of Gati, the body is acquired, body has senses which indulge in sensual subjects and the sensual subjects lead to raga or dwesha.

Such bhavas continue in the worldly cycle for the Jiva since eternal times to endless time or since eternal times till their termination- this has been told by Jinavaras.

In this Lok, the worldly jiva indulges in impure manifestations on account of eternal bondage. Those lead to pudgala manifestation form karmas, karmas cause transmigration into Narak etc. form Gatis, the Gatis cause attainment of bodies, bodies have senses, senses  indulge in sensual subjects, sensual subjects cause raga-dwesha, raga-dwesha cause impure manifestations again, those manifestations cause pudgala karma manifestations again, karmas lead to transmigration into Narak etc. form Gatis, Gatis attains bodies, bodies have senses, senses again indulge in sensory subjects, sensory subjects cause raga-dwesha again, raga-dwesha again generates impure manifestations of Jiva – in this way, interdependent cause-effect form Jiva and Pudgala manifestations in the form of worldly cycle keep jiva to be transmigrating in eternal-infinite or eternal-with an end karma cycle.

In this way, it has been told here that the Jiva manifestations are dependent upon pudgala manifestations as nimitta, while Jiva manifestations are nimitta for the pudgala manifestations,  which result in seven Padartha form states which is going to be described next.

Q: The purpose of Punya etc. form seven Padartha is met with two padartha namely Jiva and Ajiva alone , since those are paryayas of Jiva and Ajiva only. Then what is the need for describing seven Padarthas?

A: To indicate the despicable and venerable Tatvas for the Bhavyas, these are stated. Dukh (suffering) is despicable tatva which is due  to world, the cause of world is asrava(influx)  and bandh(bondage), these two or in detail punya, pap, asrava, bandh are four. Their cause is Mithya Darshan-Gyan-Charitra. Sukh (pleasure) is venerable Tatva and the cause for it is Moksha. The means for Moksha is Samvar (stoppage) and Nirjara (shedding) and their cause is Samyak-Darshan-Gyan-Charitra. To explicitly explain these venerable subjects to Bhavya Jivas, the Punya etc. seven Padartha have been stated.

Now the description of Punya-Pap padarthas follows:

Gatha 131: The one whose  bhavas which are suffused with Moha, raga, dwesha and  happiness of mind; they are Shubha or Ashubha manifestations.

 This is a statement of the nature of bhavas resulting in punya-pap.

The corrupted manifestations on account of fruition of Darshan Mohaniya is Moha. The like-dislike form manifestations are raga-dwesha on account of nimitta of Charitra Mohaniya karmas. The pure manifestations of the form of happiness of mind are due to weak fruition of  same Charitra Mohaniya  karmas. In this way, whose bhavas are  suffused with  Moha, raga, dwesha or happiness of mind, he surely has Shubha or Ashubha manifestations. Out of them, the commendable ragas and happiness of mind are due to Shubha manifestations;  where Moha, condemnable raga and dwesha are present, there Ashubha manifestations are prevalent.

Gatha 132: The Shubha manifestations of Jiva are Punya and Ashubha manifestations are Pap. On account of both of them Pudgala bhavas manifest into karma form.

This is a description of nature of Punya-Pap.

Jiva is the karta(doer) and Shubha manifestations are his karmas from the aspect of Ashuddha (impure) Nishchaya Naya known as Bhava Punya. They are nimitta for Dravya Punya Asrava ( influx of punya karmas) and manifestations of Dravya Punya. In the same way, Jiva is karta of Ashubha manifestations form karmas from the aspect of Ashuddha Nishchaya naya known as Bhava Pap. They are the nimitta for Dravya Pap Asravya (influx of pap karmas) and manifestations of Dravya Pap.

Pudgala is karta for the specific Dravya Punya manifestations from the aspect of Nishchaya naya for which the Shubha manifestations of Jiva are nimitta. Similarly Pudgala is karta for the Dravya Pap manifestations from the aspect of Nishchaya Naya for which Ashubha manifestations of Jiva are nimitta.

Summary- From the aspect of Nishchaya naya, the Shubha-Ashubha manifestations of Jiva of non-corporeal nature are Bhava Punya-Pap. These Shubha-Ashubha manifestations are nimitta for the pudgala manifestations in the form of Dravya Punya-Pap for which they are called as karma of Jiva from the aspect of Vyavahara naya.

Continued…..

Panchastikaya Sangrah ….08

 

Now description of Kaal Dravya follows:

Gatha 100: The manifestation is generated by means of Dravya Kaal. The kaal is generated by means of manifestations. This is the nature of both. The Kaal is transitory and permanent.

This is description of natures of Vyavahara kaal and Nishchaya kaal.

The generation of sequential paryaya in the form of ‘samaya’ is  Vyavahara kaal which is supported by the Nishchaya kaal dravya.

The Vyavahara kaal is paryaya form of Nishchaya kaal which is measured by the manifestations of Jivas-pudgalas hence it is called as ‘ generated by means of manifestations of jivas-pudgalas’. The manifestations of Jivas-pudgalas occur with the nimitta of external dravya kaal hence they are called as ‘generated by dravya kaal’. It implies that Vyavahara kaal is determined by the manifestations of Jivas-pudgalas while Nishchaya kaal is the means for manifestations of Jivas-pudgalas (otherwise they cannot  manifest). 

Here Vyavahara kaal is transitory since it is of the duration of one samaya paryaya while Nishchaya kaal is permanent since it is dravya form cause of its qualities and paryayas.

Gatha 101: ‘Kaal’- such name declares existence hence it is permanent. The second kaal is momentary but from some aspect it is also called having long duration.

Here the permanent and transitory natures of Kaal are described.

‘ This is kaal’ – in this way , the specific dravya which is described, that is Nishchaya kaal which denotes its existence and is permanent. The one which is destroyed immediately after being generated, that is vyavahara kaal which is paryaya of ‘samaya’ form of that specific dravya kaal. In spite of being transitory, it denotes a flowing nature hence from that aspect of naya there is no harm in saying that ‘ it has long duration’ . Therefore the Vyavahara of ‘Avali’ ‘Palyopam’ ‘Sagar’ etc. cannot be denied.

Thus here it has been told that – Nishchaya kaal being dravya form is permanent, the Vyavahara kaal being paryaya form is momentary.

Gatha 102: These kaal, Akash, Dharma,  Adharma, Pudgala and Jiva all are called ‘Dravya’ ; but kaal does not have Kaya nature.

Here it is told that kaal has Dravya nature but its does not have Astikaya nature.

Just  as Jiva, Pudgala, Dharma, Adharma and Akash are called ‘Dravya’ having all the characteristics of dravya, in the same way kaal also is called ‘dravya’ having all the requisite characteristics. In this way there are six dravyas. However Jiva, pudgala, Dharma, Adharma and  Akash have the characteristics of occupying two or more Pradesh, hence are Astikaya. On  the other hand though the Kaalanus by number are innumerable equivalent to number of Pradesh of Lokakash, they have nature of occupying single Pradesh hence they are not Astikaya. ( Astikaya denotes one which occupies more than one Pradesh) This is the reason that in the context of Panchastikaya, the kaal dravya is not included. However here in the context of manifestations of Jiva-pudgalas, the kaal dravya has been included in a secondary manner.

Gatha 103: In this way the one who relinquishes raga-dwesha knowing the “Panchastikaya Sangrah’ -essence of preachment, he attains salvation from sufferings.

Here with the declaration of the benefits of learning Panchastikaya, the lecture on Panchastikaya is concluded.

In this way the entire sermon derived from Dwadashang does not describe anything other than Panchastikaya and kaal ; therefore the essence of preachment is this ‘Panchastikaya Sangrah’. Those people who, understanding this Panchastikaya Sangrah , describing the entire nature of substances, properly with a sense of devotion,  realising their own souls to be of the nature of absolutely pure conscious nature in the form of Jivastikaya,  differentiate between the eternal raga-dwesha manifestations  which result in karma bondage and their own pure conscious nature soul, relinquish the raga-dwesha tendencies; those people whose bondage is getting diminished similar to that of a paramanu losing its tendency of wetness thereby weakening its bondage, attain salvation from sufferings of the form of boiling water on fire (which keeps going up and down).

Gatha 104: Knowing the pure soul propounded in the meaning of this Shastra and following the path described therein, with the destruction of Moha, the Jiva relinquishing raga-dwesha, destroys the future and past karmas.

This is a description of sequence of salvation from sufferings.

Firstly, some Jiva realises the pure conscious natured own soul which is implied in this Shastra; therefore he makes effort to follow the path described; subsequently his darshan moha gets destroyed. With the realisation of own nature, the flame of knowledge is ignited, hence raga-dwesha get subdued and weakened leading to destruction of bondages of past and future. Therefore with the absence of cause for bondage he remains within   his own nature and manifests in the form of permanent knowledge, bliss etc.

This concludes first Shruta Skandh named Shat Dravya Panchastikaya Varnan  from shri Panchastikaya Sangrah.

Moksha Marg Prapanch Varnana

(Description of Moksha Marg )

In the first Shruta Skandh, by the description of the form of Dravyas, the preachment of pure soul substance was carried out for the benefit of wise Jivas. Now with the description of nine Padarths, the path for attainment of pure soul tatva i.e. Moksha is described.

Gatha 105: Offering obeisance with bowed head to shri Mahavir who has provided the means for Moksha, I shall describe the nine Padartha form divisions and path for Moksha.

This is a vow undertaken with the prayer of the Aapt (omniscient).

Offering prayer in bhava form to  Bhagawan shri Vardhaman Swami, who is the originator of presently existing great Dharma order,  who Is a means for Moksha and nimitta for attaining Siddha state, vow is undertaken to describe the path for Moksha along with description of six dravyas and their nine padartha form divisions.

Gatha 106: Charitra (conduct) without raga-dwesha and conjoined with right belief and knowledge is the path for Moksha for the bhavya jivas who have realised themselves.

Firstly this is a declaration of the path for Moksha.

Combined with right belief and right knowledge – not combined with delusions and ignorance- conduct – not wrong conduct, which is free of raga-dwesha, such conduct only is path to Moksha. This path is for the Bhavyas and not Abhavyas and those who have attained wisdom of realising themselves, who attain the state of Ksheen Kashaya ( weak passions).

Gatha 107: The right belief in nine padarthas is called Samyaktva; its realisation is Gyan; the specific concentration towards own Tatva with equanimity towards sensual subjects is Charitra.

This is a description of Samyak darshan-gyan-chairtra.

The divisions of Panchastikaya along with kaal in the form of Nine Padartha are really ‘Bhava’. The lack of wrong belief due to fruition of Mithya darshan – is the right belief in nine padartha form Samyak darshan – which is the seed for realisation of pure consciousness form soul tatva. Just as for a person traversing in a boat the trees, mountains appear to be moving in opposite direction, in the same way due to fruition of Mithya darshan, the nature of nine padartha  appear to be  opposite to that of reality.  With the elimination of fruition of Mithya Darshan, the right realisation, is Samyak Gyan – which is the seed for experiencing the Soul substance of the nature of Gyan Chetna. With the presence of Samyak Darshan and Samyak Gyan, the corruption free knowledge form equanimity, devoid of impurities of raga-dwesha towards subjects of the senses and mind, is Charitra (conduct) which is enjoyable at that moment and in future; and the same is seed for the extremely blissful Moksha.

Such three characteristics (Samyak darshan-gyan-charitra) form Moksha Marg will be described from the aspect of Nishchaya and Vyavahara. Here just introduction has been carried out with the declaration of nine padartha which are subjects of samyak darshan and samyak gyan.

Gatha 108: Jiva and Ajiva are two bhavas (i.e. main Padartha) and their modes are Punya, Pap, Asravya, Samvar, Nirjara, Bandh and Moksha – these constitute nine Padartha.

This is a description of Nine Padartha and their names.

Jiva, Ajiva, Punya, Pap, Asrava, Samvar, Nirjara, Bandh, Moksha – these are names of nine Padartha.

In them, the one having characteristics of consciousness, such Jivastikaya only is Jiva. The one having characteristics of lack of consciousness is Ajiva which has been described of five forms earlier as – Pudgalastikaya, Dharmastikaya, Adharmastikaya, Akashastikaya and Kaal dravya. The Jiva and Ajiva are two primary Padartha which have different nature and existence.

The conjunction form manifestations of Jiva and Pudgala result in seven other Padartha whose description is briefly as follows: The Shubha (auspicious) manifestations  of Jiva is Punya(bhava)  and they are nimitta for the karma manifestations of pudgala in Shubha Karma form Punya (dravya) . The Ashubha (inauspicious) manifestation of Jiva is  Pap(bhava) and they are nimitta for the karma manifestations of pudgala in Ashubha Karma form Pap(dravya). The manifestations of Jiva in the form of Moha-raga-dwesha is Asrava(bhava) and they are nimitta for the influx of  karma manifestations of pudgala  due to Yoga in the form of Asrava(dravya). The  prevention of manifestations  of Jiva in the form of Moha-raga-dwesha is Samvar(bhava) and they are nimitta for the prevention of karma manifestations of pudgala due to Yoga in the form of Samvar(dravya). The twelve kinds of internal and external Tapa (penances) capable of weakening the strength of karmas resulting in enhanced Shuddhopayoga of Jiva is Nirjara(bhava) and due to their nimitta the separation of bonded karma pudgala partially is Nirjara(dravya). The corrupted manifestations of Jiva in form of Moha-raga-dwesha is Bandh(bhava) (bondage) and with their  nimitta the colocation of karma form manifested pudgala in the same Pradesh of the Jiva is Bandh(dravya). The extremely pure soul realisation of Jiva is Moksha(bhava) and with its nimitta the total separation of karma pudgala from Jiva is Moksha(dravya).

Now the description of Jiva Padartha is elaborated.

Gatha 109: Jivas are of two kinds – worldly and Siddha. They are consciousness natured having characteristics of Upayoga. The worldly Jivas manifest along with body while Siddha Jivas are without body.

This is a description of form of Jivas.

Jivas are of two kinds- (1) Worldly i.e. impure and (2) Siddha i.e. pure. Both of them really have consciousness nature whose manifestation in the form of Upayoga is their characteristics by which they are identified. The worldly Jivas manifest along with bodies while Siddhas manifest without bodies.

Gatha 110:  Prithivikaya (earth bodied), Jalakaya (water bodied), Agnikaya (fire bodied), Vayukaya (air bodied) and Vanaspatikaya (vegetable bodied) – all these body forms belong to  Jiva. In spite of having large numbers of their own internal categories, all of them are nimitta for contact knowledge to the Jivas resident within them who have high degree of Moha.

Out of the divisions of worldly jivas, this is a description of Prithvikayik etc. five categories.

Prithvikaya, Jalakaya, Vayukaya, Agnikaya, Vanaspatikaya – all these are manifestations of pudgala along with Jivas on account of bondage. Each of  them have large sub categories, even then all of them enable knowledge of contact on account of kshayopasham of jivas of touch related senses. These Jivas manifest in the form of extreme Moha since they  have prominently Karma phal chetna only.

Gatha 111: Out of these, three of them,  Prithvikayik, Jalakayik and Vanaspatikayik jivas have sthavar bodies. The Vayukayik and Agnikayik jivas are trasa. All of them are one sensed jivas without having manifestation of mind.

Here Vayukayik and Agnikayik jivas have been called as trasa(mobile) in recognition of their movements but it is only from aspect of Vyavahara. In reality all these five under influence of fruition of Sthavar (immobile) Naam karma are really Sthavar only.

Gatha 112: All these Prithvikayik etc. five form of Jiva bodies are one sensed jivas without having manifestation of mind, as told by omniscient.

This is a declaration of Prithvikayik etc. five kinds of jivas to be one sensed only.

Prithvikayik etc. jivas, on account of kshayopasham (destruction cum subsidence)  of touch senses related obscuration (in bhava form) and fruition of obscuration of remaining four senses as well as mind (in bhava form), are one sensed jivas without mind.

Gatha 113: Just as Jivas growing in eggs, jivas residing in foetus and jivas taking birth with spontaneous generation (from surroundings), are devoid of functioning with knowledge, in the same way these one sensed Jivas should be known.

Here with an example the one sensed jivas have been declared to have existence of consciousness.

Just as jivas residing in eggs, foetus and Jivas generated  spontaneously from surroundings are not seen to have any intelligence still they are determined to be Jivas, in the same way the one sensed Jivas are also Jivas since both of them are similar in context of non display of intelligence.

Such a decision is based upon  Agam(scriptures) and Anuman (inference) etc.

Here this implication should be derived- Jivas in reality are independent having infinite knowledge and bliss; still on account of ignorance accrues bondage of karmas on being attracted to sensual pleasures, therefore with their nimitta he manifests into one sensed form and suffers.

Gatha 114: Conches, seashells, earth worms etc. who know only touch and taste, are two sensed Jivas.

This is intimation of form of  two sensed jivas.

With the Kshayopasham of obscuration of touch and taste senses (in bhava form) and with the complete obscuration of remaining three senses and mind (in bhava form) on account of fruition of karmas, these  conches etc. are two sensed jivas without mind.

Gatha 115: Lice, bugs, ants and scorpion etc. form of Jivas have knowledge of touch, taste and smell. They are three sensed Jivas.

This is intimation of the form of three sensed Jivas.

With the Kshayopasham of obscuration of touch, taste, smell senses (in bhava form) and obscuration of remaining senses and mind on account of fruition of karmas, these lice etc. are three sensed jivas (without mind)  having knowledge of touch, taste and smell.

Gatha 116: Mosquitoes, flies, bees, moths etc. form of Jivas have knowledge of touch, taste, smell and shape. They are four sensed Jivas.

This is intimation of form of four sensed Jivas.

With the kshayopasham of obscuration of touch, taste, smell and shape senses (in bhava form) and obscuration of ears senses and mind on account of fruition of karmas, these mosquitoes etc. are four sensed jivas without mind having knowledge of touch, taste, smell and shape.

Gatha 117: The Deva-Manushya-Narak-Tiryanch have knowledge of shape, taste, touch, smell and sound are powerful five sensed jivas traversing  in water, air and earth.

This is intimation of form of five sensed Jivas.

With the kshayopasham of obscuration of touch, taste, smell, shape and sound senses, and with the obscuration of mind, five sensed jivas without mind exist knowing touch, taste, smell, shape and sound. Some five sensed jivas having kshayopasham of obscuration of mind also are five sensed jivas with mind.

Out of them Deva, Manushya and Naraki are with mind only. Tiryanch (animals) have both categories i.e. with mind and without mind.

Gatha 118: Devas have four groups. Manushya (men) have Karma Bhoomij and Bhog Bhoomij – these two types. Tiryanch are of several types. The Narak are divided based upon the Prithvi where they reside.

This is a conclusion of the divisions of Jivas in the form of one, two etc. senses and their relationship with four gatis.

Continued…..

Panchastikaya Sangrah…. 07

 

Gatha 86: Just as Dharma dravya exists, in the same way there is Adharma Dravya. However instead of assisting in motion it assists in being stationary like the earth. It enables Jiva and Pudgala to remain in stationary state.

This is description of Adharma Dravya.

Just as Dharma dravya was described, in the same way the Adharma Dravya should also be described. However it has following difference: Just as Dharmastikaya assists in motion like water, this Adharmastikaya assists in remaining stationary like earth. Just as earth by itself is stationary and without making others to become stationary, it permits horses etc. to become stationary on their own in a disinterested manner; in the same way the Adharma also  remaining stationary by itself and not making others to become stationary, it permits jiva and pudgala to become stationary on their own in a disinterested manner functioning as nimitta.

Gatha 87: The division of Lok and Alok  and  the  status of movement-stationary nature of Jiva-Pudgala is enabled by the existence of Dharma-Adhrma dravya. Both of these have been described to be equivalent to size of Lokakash and  different as well as not different.

Here the cause for existence of Dharma and Adharma dravyas is described.

Both Dharma and Adhrma dravyas are existent since division of Lok and Alok cannot be carried out otherwise. The conglomeration of all substances  including Jivas is Lok  while pure Akash exists in Alok. In Lok, both Jiva and Pudgala are  observed to have mobility  as well as immobility by their nature. If  the external nimitta for experiencing  the mobility and immobility for Jiva and pudgala on their own is not Dharma and Adharma then who can prevent the unrestricted mobility and immobility for the jiva and pudgala in Alok also? Nobody can. Therefore the division of Lok and Alok could not have been  established. However if for the mobility and immobility of JIva and pudgala, the existence of Dharma and Adharma dravyas is accepted in the form of external reasons then the division of lok and alok gets established. Dharma and Adharma both are independently separately existent although since they occupy the same space hence they are undivided. They function as nimitta for the movement and stillness of the Jiva and pudgalas in entire lok  with an inactive attitude and are of the size of lok.

Gatha 88: Dharmastikaya does not move by itself and does not make other dravyas to move. It remains a disinterested nimitta in the movement of Jivas and pudgalas.

Here it is stated that Dharma and Adharma in spite of being cause for movement and stillness, by themselves they are extremely indifferent.

Just as in the fluttering  of flags the wind is seen to be the cause, Dharma is not cause for movement of Jiva-Pudgalas. Dharma being indifferent, does not manifest in the form of motion by itself hence it cannot assist their movement. However just as water remaining indifferent enables movement of fishes , in the same manner Dharma enables movement of jiva-pudgalas  moving on their own in an indifferent manner.  

Similarly, just as horse enables the rider to remain in motion, Adharma does not cause Jiva-Pudgalas to remain in motion. That Adharma by itself does not move by itself being inactive hence it cannot assist any one to remain continuously in motion. However just as earth supports the horse  remaining in motion remaining indifferent to it, in the same way Adharma also supports  Jiva-Pudgala also to remain in motion  in a supportive manner, remaining indifferent to it.

Gatha 89: The Dharma-Adharma are not causal agents for movement or rest since only those who are moving, they come to rest and those who are resting, start moving again. Those substances (in movement or  rest) actually exist in movement or rest by their own manifestations.

Here the indifference of Dharma and Adharma dravyas is highlighted.

In reality dharma is not cause for movement of Jiva-pudgalas, not Adharma is cause for their being stationary. Since if they be the causal agent for movement of other in reality, then those in motion should remain in motion only and not come to rest. Similarly those in rest should remain in rest and not have any motion. But in the same substance the motion and rest are observed; hence it can be inferred that Dharma-Adharma are not the main causal agent for motion and rest, but from aspect of Vyavahara naya they are indifferent nimitta.

Q: If it is so then how do the stationary and moving substances have movement and rest?

A: In reality due to their own manifestations from the aspect of Nishchaya naya,  the substances  have movement and rest.

This completes the description of Dharmastikaya and Adharmsatikaya.

Now Akash Dravyastikaya is described.

Gatha 90: Akash provides space within the Lok for all the Jivas, Pudgalas and all remaining dravyas completely.

This is a description of nature of Akash.

Infinitely infinite Jivas, pudgalas infinite times more than Jivas, innumerable Kalanu, Dharma and Adharma occupying innumerable Pradesh- all these dravyas by their specific accommodation quality are accommodated within Lokakash although it has only innumerable Pradesh only.

Gatha 91: Jiva, PudgalaKaya, Dharma, Adharma and Kaal are not separate from Lok. The endless Akash is not separate from Lok and separate also.

This is intimation of the Akash existing outside Lok also.

Jivas etc. dravyas other than Akash are of limited dimensions hence they are accommodated within the Lok. However the Akash is infinite hence its encompasses Lok and goes beyond it also.

Gatha 92: If the Akash were accommodative as well as permitting  movement and rest then why the Siddhas who have nature of travelling upwards only, not travel further ?

Here it is declared that if one doubts Akash to be permitting movement and rest also along with providing space, then  it gives rise to anomaly.

If the Akash which has nature of just accommodating only, in the same way permits movement and rest also then the Siddhas who travel upwards by nature, having all the internal and external capabilities, should continue to traverse in Akash also. (Why should they stop traversing upwards at the peak of Lokakash?)

Gatha 93: Jinavaras have declared the location of Siddhas at the peak of the Lok, hence their movement-rest do not occur in Akash- know thus.

This describes the rest position of Siddhas.

The Siddha Bhagwan traverse upwards and come to rest at the peak of Lok . The capability to permit movement-rest beyond that does not exist in Akash. Therefore accept that the division of Lok and Alok is carried out by Dharma and Adharma by the capabilities to permit movement and rest only.

Gatha 94: If Akash permits movement and rest for Jivas and  Pudgalas then the end of Lok would enlarge and Alok would shrink.

Here the reason for Akash not having capability to permit movement and rest is provided.

Akash does not have capability to permit movement or rest, since the boundaries of Lok and Alok can be defined by  this means. If Akash had capability to function as nimitta for movement and rest then due to presence of Akash everywhere, there would not be any limit for the movement and rest of Jivas and pudgalas and the Alok would keep reducing every moment, and the Lok would keep expanding every moment and there would not be any end of the Lok. Therefore Akash does not have capability to permit movement and rest.

Gatha 95: Therefore the cause for movement and rest are Dharma and Adharma and not Akash. This has been told by Jinavaras to the listeners of the nature of Lok.

This is the negation of Akash having capability to permit movement and rest, in the concluding statement.

Dharma and Adharma alone are cause for movement and rest and not Akash.

Gatha 96: Dharma, Adharma and Lokakash have same the dimensions and are not separate from each other. However they have different qualities hence they are one as well as not one.

Here it has been declared that Dharma, Adhrama and Lokakash are one from the aspect of space, still they are not one from the aspect of qualities.

From the aspect of occupying the same space Dharma, Adharma and Lokakash are the same since they have the same dimensions, hence they are called one. However (1) from the aspect of Vyavahara they have different characteristics of permitting movement, permitting rest and providing accommodation (2) From aspect of Nishchaya they have different Pradesh by nature, hence they are different only.

This concludes description of Akash Dravyastikaya.

Next Choolika follows.

Gatha 97: Akash, Kaal, Jiva, Dharma, Adharma all are non-corporeal and Pudgala is corporeal. Out of them Jiva alone has consciousness.

Here the corporeal-non corporeal nature of dravyas and conscious-nonconscious nature of them are described.

Those having nature of touch-taste-smell-colour are corporeal; those having lack of touch-taste-smell-colour are non-corporeal. Where consciousness is the nature that is conscious; where consciousness is absent that is non-conscious. Here Akash, Kaal, dharma, adharma are non-corporeal. Jiva by nature is non-corporeal but in conjunction with corporeal karmas, Jiva is corporeal also from aspect of Vyavahara. Pudgala alone is corporeal by nature. Out of these only Jiva has consciousness.

Gatha 98: Jiva and Pudgala are active having external means , remaining dravyas are inactive. For Jiva to be active Pudgala functions as external means. For Pudgala i.e. skandhs the kaal functions as external means.

Here the active-inactive nature of dravyas is described.

The  movement from one Pradesh to another Pradesh in the form of vibration in paryaya is the activity. Here Jiva and Pudgala are said to be active due to external means, while remaining Akash, Dharma, Adharma, Kaal are inactive.

The external means for the activity of Jivas is the accumulation of karmas-no karmas form pudgalas. Therefore Jivas are said to have pudgala as means. In their absence, the Siddhas are inactive. For Pudgalas to be active the external means is Kaal which functions as nimitta for manifestation. Hence Pudgalas are said to have Kaal as means.

Karmas-no karmas form pudgalas  come to end of their accumulation for Siddhas but the same thing does not happen with kaal. Therefore just as Siddhas are inactive, the pudgalas do not have inactive mode at any time.

Gatha 99: The substances which are subjects of the senses of the Jivas, they are corporeal and all remaining substances are non-corporeal. The mind recognises  both of them and knows them.

This is a description of characteristics of corporeal and non corporeal substances.

In this Lok, jivas recognise and know the subjects of touch-taste-smell-colour senses and by means of ears senses know the manifestations of those substances in the form of sound. Those substances sometimes manifest into the coarse skandh forms detectable by senses and sometimes manifest into the fine skandh forms which cannot be sensed by the senses, nevertheless they are called corporeal since they are capable of being recognised by the senses.

Remaining substances which do not have capability of being detected by senses are called non-corporeal.

Both kind of substances have the nature of being recognised by the mind. Just as subjects of each senses is predefined, the subjects of mind is not predefined, it is undefined. Further mind and eyes know their subjects without coming in contact of their subjects unlike other four senses. Moreover mind is means for MatiGyan and SrutaGyan having capability of knowing both corporeal and non corporeal substances.

This concludes the choolika.

Continued….. 

Panchastikaya Sangrah….06

 

Gatha 69: In this manner being doer-enjoyer of own karmas, the soul manifests in Moha obscured manner and transmigrates in the world with an end or endlessly.

This is a description of the Prabhutva quality of Jiva with primacy of karma attachment.

With the proclamation of Prabhutva shakti the soul exerts the right of doing and enjoying ( of bhava karmas from aspect of Nishchaya naya and dravya karmas from aspect of Vyavahara naya) and due to eternal obscuration of Moha whose spirit of SamyakGyan has been dissolved on account of generation of wrong bhavas, the jiva continues to transmigrate eternally or with an end in this world (at a later stage).

Gatha 70: The person, who following the path decreed by Jina, attaining Upashant Ksheen Moha state ( i.e. who has attained Upasham, Kshaya, or Kshayopasham of Darshan Moha) traverses in the path of knowledge, that resolute person attains Nirvana.

This is description of Prabhutva quality of Jiva with the separation of Karmas.

When the same soul, realising the path as decreed by Jina, who has attained the spirit of Samyak Gyan with the elimination of false bhavas on account of attaining state of Upashant Ksheen Moha ( i.e. due to Upasham, Kshaya or Kshayopasham of Darshan Moha), who has eliminated the spirit of doing or enjoying, exposing the power of Prabhutva Shakti in the right way, manifests in knowledge form, then he attains Moksha with the attainment of pure soul substance.

Now divisions of Jiva are described.

Gatha 71-72: That Mahatma is one only having two divisions and three characteristics; he transmigrates in four forms, with five primary qualities. Such Jiva having Upayoga, traverses in six directions, is existent with seven types of descriptions, provides support for eight, manifests in the form of nine padartha and is existent in ten forms.

That Mahatma is Jiva who

(1)  one only having permanent consciousness form Upayoga.

(2)  has two divisions of darshan and Gyan

(3)  has three characteristics of the form of Karma Phal chetna, Karma chetna, Gyan chetna or generation-destruction-permanence.

(4)  Transmigrates in four Gatis.

(5)  Has five primary qualities namely Paarinamik, Audayik, Aupashamik, Kshayopashamik, Kshayik in the form of bhavas.

(6)  Upon migrating  from one gati to next he traverses in six directions namely east, west, north, south, up or down.

(7)  Is described by means of seven fold description namely existent, non existent, indescribable etc.(sapta bhangi)

(8)  Provides support for Gyanavarana etc. eight karmas or Samyaktva etc. eight qualities.

(9)  Manifests in the nine padartha form namely Jiva, ajiva, asrava, bandh etc.

(10)       Is existent in ten forms in the world namely Prithvi, Jal, Agni, Vayu, Vanaspati general, Vanaspati Pratyek, two sensed, three sensed, four sensed, five sensed jivas.

Gatha 73: Completely released from Prakriti (nature), Sthiti (duration), Anubhag (intensity), Pradesh (numbers) bondage , the Jiva traverses upwards ; other jivas while transmigrating traverse in six directions.

The bonded Jiva traverses in six directions in worldly state while Jiva who has attained salvation traverses naturally upwards towards the peak of the Lok.

This completes the description of Jiva Dravyastikaya.

Now Pudgala Dravya Astikaya is described.

Gatha 74: Pudgala Kaya has four divisions namely Skandh, Skandh Desha, Skandh Pradesh and Paramanu.

These are the divisions of Pudgala dravya. Their details are described in next gatha.

Gatha 75: A complete Pudgala form thing is called as Skandh, its half is described as Desha, half of the half is called Pradesh and the indivisible part is really Paramanu.

Made with infinitely infinite Paramanus, a complete thing is the Paryaya of Pudgala called as Skandh. Its half is Skandh Desha named Paryaya; half of the half is Skandh Pradesh named Paryaya. In this way with continuous divisions the Paryayas extend  infinitely in skandh Pradesh form till the form of two-molecule skandh. The indivisible one Pradesh form last part of skandh is single Paramanu.

Further with joining of two Paramanus, a two-molecule skandh form paryaya is generated. In this manner with joining continuously three-molecule etc. form infinite skandh form paryayas get generated.

In this manner with divisions and joining infinite forms of skandh paryayas get generated.

Gatha 76: Manifested in the form of Badar and Sookshma, the skandhas  are called as “Pudgala”, which are of six kinds, which constitute the entire three loks.

The special qualities of Paramanu are touch-taste-smell-colour, each of which has the property of having increase and decrease of six orders of magnitude at every instant of time which is called as ShatSthanVriddhiHaani. Further Pudgala matter undergoes joining and separating of pudgala paramanu forming skandhs of various nature. These are described into six forms as below:

(1)  Badar-Badar – the large skandhs of the form of wood, stone etc. which do not join again on their own if broken.

(2)  Badar- the skandhs of the form of milk, ghee, oil, water etc. which can join on their own if separated.

(3)  Badar-Sookshma- Skandhs of the form of shadow, sunlight, darkness, moonlight etc. which are large enough to be noticed but cannot be divided or captured.

(4)  Sookshma-Badar-  except for subjects of eyes, the subjects of touch-taste-smell-sound which are not seen by the eyes but which can be tasted, touched, smelled and heard.

(5)  Sookshma- Skandhs of the form of Karma Vargana which are too small to be detected by the senses.

(6)  Sookshma-sookshma- Lower than karma vargana, the skandhs upto two-molecule skandh which are extremely small.

Gatha 77: The last division  of all skandhs is known as Paramanu. It is indivisible, one, permanent, corporeal,  without sound.

This is the definition of Paramanu.

The last smallest division of the skandhas paryayas described above is Paramanu which cannot be divided further hence indivisible. It occupies single Pradesh hence is one. Being corporeal dravya form it is indestructible permanent. It has the qualities of touch-taste-smell-colour in corporeal  form. Still it is without sound since sound is not quality of Paramanu (Sound is paryaya of pudgala skandhas as described later).

Gatha 78: Which is corporeal only from aspect of statement, which is cause for four kinds of dhatus ( substances) that should be known as Paramanu. By itself it is without sound and has property of manifesting.

This is negation of Paramanus being of different kinds.

Paramanu is described to have touch-taste-smell-colour only from aspect of statement, in reality paramanu is one in which all these four aspects are merged as one. Just as the Pradesh of Paramanu has the same beginning, middle or end; in the same way dravya and its qualities have indistinct Pradesh hence whichever is Pradesh of Paramanu, the same is that of touch, taste, smell and colour. Therefore it does not happen that some Paramanu may not have smell quality, some may not have smell and taste quality and some may not have smell, taste and colour quality because if it were so then the Paramanu being not different from that quality having same Pradesh shall be destroyed. Hence all Paramanus have these four qualities without anyone having less or more. This means that Paramanus do not have different categories. However each of these qualities have the nature of manifesting in different ways which constitutes the peculiar nature of Paramanu. 

Four kinds of substances namely earth, water, fire and air are generated because of the manifestations of the same Paramanu and there are no different kinds of Paramanus. In earth, all the qualities of touch-taste-smell-colour are explicit. In water touch-taste-colour are explicit and smell is imperceptible. In fire touch and colour are explicit and remaining two qualities are imperceptible. In air only touch is perceptible and all other qualities are imperceptible. This is on account of manifestations of those qualities in different manner however each of them is existent.

It is not so that just as Paramanu has smell etc. qualities in  imperceptible manner, the same may be the case for sound. The paramanu is single Pradesh while sound is a feature involving several Pradesh hence sound is not a quality of Paramanu.

Gatha 79: The sound is generated from skandhas. Skandha is generated by joining of numbers of Paramanus and with their striking each other sound is generated. In this way sound is definitely a product.

Here it has been told that sound is paryaya of Pudgala skandh.

In this Lok, the sound is known by means of external ears senses and internal bhava senses of Jiva. That sound in reality is paryaya  of skandh form infinite paramanus. On colliding together of two great skandhas only the sound is generated hence it is deemed as generated by skandhas. This lok is filled with infinite paramanu form Varganas capable of carrying sound therefore wherever external reason is available, these varganas manifest in sound form on their own.

Now sounds are of two kinds 1) Prayogik ( manufactured) like that caused by man etc. and (2) Vaisrasik (natural) like that generated by clouds etc.

In another way sound is divided into two categories- (1) language  form (2) Non language form. The language  form has two divisions – letters form or non-letters form. Sanskrit, English etc. are letters form language. The sounds made by two sensed jivas and divine sound of kevali bhagwan is said to be non-letters form.

The non-language form sound has two divisions – Prayogik (manufactured) and Vaisrasik (natural). The sounds created with flute, veena etc. are Prayogik and those created by clouds etc. are Vaisrasik.

Whatever be the form of sound, it is carried by the only means of sound varganas existent through out the lok. These varganas manifest in the sound forms detected by ears form senses. The tongue, throat, bell, flute etc. are external nimitta only.

Gatha 80: Paramanu is permanent occupying single Pradesh. It shares space from one aspect and from another aspect it does not share space, is cause for generation and separation of skandhs, is a means for measurement of time and numbers.

This is a statement of Paramanu occupying single Pradesh by nature.

That Paramanu is always indestructible, hence is permanent along with all its general qualities of colour etc.. In that single Pradesh it shares space with infinite qualities of touch etc. which are not different from the self hence it shares space. The same space it does not share with another Paramanu  in the form of existence i.e. it does not become two etc. since that paramanu itself is the beginning, middle and end of self. Therefore it does not share space in another aspect.( Due to special capability of Akash, same space may be occupied by infinite paramanus in a different aspect) Same paramanu is nimitta for breakage of skandh and the same is nimitta for generation of skandhs. The measurement of Kaal is carried out by the movement of one paramanu  across single Pradesh at slow speed, hence it is a means of measurement of kaal and mean to divide it. The numbers of paramanus required in compiling a skandh is a measure of numbers. In this way Paramanu is used as unit of numbers. For measurement of  space occupied in Akash, the numbers of Paramanu Pradesh are described, thus it is a unit of Kshetra(space) also. The  transit of paramanu across one Pradesh takes place in one samaya which is a unit of Kaal, thus it is a unit of time also. The knowledge of the least colour etc. quality in the manifestation of a paramanu is a measure of knowledge as Bhava. In this way Paramanu functions as unit for measurement of dravya, kshetra, kaal and Bhava.

Gatha 81: That Paramanu has one taste, one colour, one smell and two types of touches(contacts). It is the cause for sound but by itself does not have sound. Even though it may constitute a Skandh, it is completely independent dravya.

Here the quality and paryayas of Paramanu are described.

Everywhere, the Paramanus have qualities of touch-taste-colour-smell which are co-existent. These qualities manifest in their own sequential paryayas in following way: Out of five tastes, one taste is manifested at given samaya; out of two smells at any samaya one smell manifests; out of five colours one colour manifests at given samaya; out of four pairs of touch paryayas namely cold-wet, cold-dry, hot-wet, hot-dry at any given time only one pair manifests. In this manner the qualities manifest sequentially. That paramanu manifests into the form of skandh which is cause for sound, therefore in terms of capability paramanu is cause for sound. Being single Pradesh it cannot manifest in sound paryaya by itself hence it is without sound. Due to property of wetness and dryness it manifests in the form of skandhs of several paramanus bonded together, still it does not  forgo its nature and remains completely independent  single dravya on its own.

Gatha 82: The subjects of enjoyments of senses, senses, body, mind, karma and all other corporeal objects should be known as Pudgala.

This is conclusion of all the divisions of Pudgala.

Five types of subjects of senses of the form of touch, taste, smell, colour and sound; five types of dravya senses namely touch, taste, smell, eyes and ears; five types of bodies namely audarik, vaikriyik, aharak, taijas, karmana ; dravya mana (physical mind ), dravya karma , no-karma; infinite varganas having infinite anus each, infinite varganas having innumerable anus each, and infinite varganas having numerous anus up to two anus and paramanus which are cause for manifestation of various strange paryayas, and any other corporeal substances are all divisions of Pudgala.

This completes the description of Pudgal dravyastikaya.

Now description of Dharmastikaya and Adharmastikaya follows.

Gatha 83: Dharmastikaya is without touch, taste, smell, colour and sound. It is pervasive over entire lok; indivisible, huge, occupying innumerable Pradesh.

This is a description of Dharma (Dharmastikaya) dravya.

Without having qualities of touch, taste, smell and colour dharma is having non-corporeal nature in reality; hence it is without sound. It pervades over entire lokakash hence said to be pervasive over Lok. It is not YutSiddha i.e. not generated by joining of different Pradesh, hence it is AyutSiddha i.e. indivisible. By nature it is spread over entire lok hence is huge. From aspect of Nishchaya naya it is one indivisible substance hence is called single Pradeshi. From aspect of Vyavahara it occupies innumerable Pradesh hence is innumerable Pradeshi.

Gatha 84: That Dharmastikaya manifest in the form of infinite units of AguruLaghu quality at all times, is permanent, is nimitta for motion and by itself is inactive.

This is description of rest of the properties of Dharmastikaya.

Dharmastikaya is endowed with quality of AguruLaghu like all other dravyas. This quality enables it to remain within its own form and its extent is measured by numbers of Avibhag Praticcheda wherein least is one unit of Avibhag Praticcheda.  These are infinite at any given time and undergo six orders of increase and decrease at every samaya. On account of this it is said to have generation-destruction at every samaya with the dravya remaining permanent. It assists Jiva and pudgala manifesting in motion form to remain in motion. However Dharma by itself is inactive and functions as Nimitta only. For the Jiva-pudgala not in motion, it does not do anything.

Gatha 85: Just as water enables movement of fishes , in the same way Dharma Dravya enables movement of Jiva-Pudgalas in nimitta form.

The quality of Dharma dravya of enabling movement is explained with example.

Just as water, without moving itself nor moving others, enables movement of fishes moving by themselves in a stoic manner functioning as nimitta, in the same way Dharma also without moving by itself nor making others to move, permits jiva and pudgala which are moving themselves, to be remain in motion in a disinterested manner.

Continued…..