Verse 5.17 - The medium of motion and the medium of rest

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 5.17:

गतिस्थित्युपग्रहौ धर्माधर्मयोरुपकारः ॥ ५.१७ ॥

gatisthityupagrahau dharmādharmayorupakāraḥ || 5.17 ||

The functions of the medium of motion (dharma) and the medium of rest (adharma) are to assist motion and rest, respectively. (17)

Hindi Anvayarth:

अन्वयार्थ: [गतिस्थित्युपग्रहौ] स्वयमेव गमन तथा स्थिति को प्राप्त हुए जीव और पुद्गलों के गमन तथा ठहरने में जो सहायक है सो [धर्माधर्मयोः उपकारः] क्रम से धर्म और अधर्म द्रव्य का उपकार है।

Anvayartha: [gatisthityupagrahau] svayameva gamana tatha sthiti ko prapta hue jiva aura pudgalom ke gamana tatha thaharane mem jo sahayaka hai so [dharmadharmayoh upakarah] krama se dharma aura adharma dravya ka upakara hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

That which takes an object from one place to another is ‘gati’–motion. The opposite of this is ‘sthiti’–rest. What is ‘upakāra’–assistance? The sūtra refers to assistance in motion and in rest. The medium of motion (dharma) and the medium of rest (adharma) render assistance in form of facilitating motion and rest, respectively. Just as the water facilitates movement of the fish, similarly the medium of motion (dharma) facilitates movement of the souls (jīva) and the forms of matter (pudgala) tending to move. Just as the earth gives support to objects like the horse, similarly the medium of rest (adharma) is the common medium of rest for the souls (jīva) and the forms of matter (pudgala) tending to rest.

It is contended that the word ‘upagraha’ in the sūtra is unnecessary as the word ‘upakāra’ should be sufficient. But it is not unnecessary, for it is intended to avoid misinterpretation according to the order of the words. Misinterpretation can be that as the words ‘dharma’ and ‘adharma’ combine with words ‘motion’ and ‘rest’ consecutively, the soul (jīva) and the matter (pudgala) should also get combined in the same manner. The interpretation would then be: ‘the medium of motion (dharma) assists the motion of the souls, and the medium of rest (adharma) assists the rest of the matter.’ The word ‘upagraha’ is used to avoid such a misinterpretation.

Should the assistance rendered by the medium of motion (dharma) and the medium of rest (adharma) not attributed to the space (ākāśa) which is all-pervasive (sarvagata)? No, the space (ākāśa) has another function; it gives room to all substances including the medium of motion (dharma) and the medium of rest (adharma). If we attribute these several functions to space, then there can be no distinction of the universe (loka) and the non-universe (aloka).

Again, it is contended that the functions–rendering assistance in motion and in rest–performed by the medium of motion (dharma) and the medium of rest (adharma) are also performed by the earth (pṛthivī) and the water (jala). What then is the use of the media of motion and of rest? But it is untenable. The earth and the water are special causes and the media of motion and of rest are general causes. Moreover, several causes do produce a single effect.

Another question is raised. Since the medium of motion (dharma) and the medium of rest (adharma) are of equal potency, motion and rest will oppose each other and cancel out each other’s force. But it is not so because the media of motion and of rest are not active forces but only passive media.

The disputant argues that as these are not seen, like the non-existent horns of a donkey, these do not exist. No. There is no difference of opinion among the learned of all schools of thought on this point; indeed, all men of wisdom admit the existence of objects, both visible and invisible. Further, the reason advanced by the disputant is fallacious as far as we are concerned. All substances, without exception, reflect in the perfect knowledge of the Omniscient. He knows perfectly and directly the non-material substances too. The saints well-versed in the Scripture know these substances from the teachings of the Omniscient.

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Omniscience, Omniscient knowledge, Medium of motion, Medium of rest, Dharma and Adharma, Knowledge of the omniscient.