Verse 5.7 - Substances without-movement (niṣkriya)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 5.7:

निष्क्रियाणि च ॥ ५.७ ॥

niṣkriyāṇi ca || 5.7 ||

These three [the medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa)] are also without-movement (niṣkriya). (7)

Hindi Anvayarth:

अन्वयार्थ: [च] और फिर यह धर्म द्रव्य, अधर्म द्रव्य और आकाश द्रव्य [निष्क्रियाणि] क्रिया रहित हैं अर्थात् ये एक स्थान से दूसरे स्थान को प्राप्त नहीं होते।

Anvayartha: [ca] aura phira yaha dharma dravya, adharma dravya aura akasha dravya [nishkriyani] kriya rahita haim arthat ye eka sthana se dusare sthana ko prapta nahim hote |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

The other peculiarity of these substances is now mentioned.

Arising from internal and external causes, the mode (paryāya) of a substance (dravya) which is the cause of its movement from one place to another, is called activity (kriyā). The substances devoid of such activity (kriyā) are called ‘niṣkriya’. The medium of motion (dharma), etc., are without such activity (movement). If so, there can be no origination (utpāda) in these as things like the pitcher are seen to originate only as a result of activity. And, without origination (utpāda), there can be no destruction (vyaya). In such a case, the definition that the substance is characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya) stands invalidated. No, it is not so. What is the reason? The presence of these can be established otherwise than by activity (movement). Though there is no origination (utpāda), etc., by activity in case of the medium of motion (dharma) and the other two, it can be shown that these take place. It is as under. Origination (utpāda) is of two kinds, by internal cause–svanimittaka utpāda–and by external cause–parapratyaya utpāda. Origination by internal cause is described thus. By the authority of the Scripture, infinite attributes–‘agurulaghuguṇa’–which maintain individuality of substances, are admitted. These undergo six different steps of infinitesimal changes of rhythmic rise and fall (increase and decrease), called ‘ṣaṭguṇahānivṛddhi’. Origination (utpāda) and destruction (vyaya) are established by this internal cause. External cause also produces origination (utpāda) and destruction (vyaya). The medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa) are the causes of motion (gati), rest (sthiti) and accommodation (avagāhana) of horses and others.

Since the states of motion (gati), rest (sthiti) and accommodation (avagāhana) change from instant to instant, the causes, i.e., the medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa), must also change. This way, origination (utpāda), etc., by external cause–parapratyaya utpāda–are attributed to these three substances (dravya). It is contended that if the medium of motion and the other two are without activity (movement), these cannot be the cause of motion, rest and accommodation of living beings and forms of matter; it is seen that only substances with activity, such as the water, are the cause of the motion and rest of fish and other objects. There is no contradiction. These substances (dravya) simply render help to the living beings and the forms of matter in their motion, rest, etc., just as the eyes. For instance, the eyes help in the sight of colour, but are powerless in case of a person whose mind is utterly distracted; he fails to see colour in spite of having eyes.

Similarly, though ‘niṣkriya’–without activity–themselves, these substances–the medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa)–are instrumental causes of activity. As inactivity is admitted in case of these substances, it follows that the souls (jīvadravya) and the forms of matter (pudgaladravya) are characterized by activity (movement). Is the substance of time (kāladravya) with activity? No, activity cannot refer to the substance of time (kāladravya); it is not the subject under reference. It is for this reason that the substance of time (kāladravya) is not included here.