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…..