Sarvarthasiddhi

SR No.: 001443
Original Sutra Author: Devnandi Maharaj
Author: Fulchandra Jain Shastri
Publisher: Bharatiya Gyanpith
Publication Year: 1997
Total Pages: 568
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Philosophy, Tattvartha Sutra, & Tattvarth
File Size: 14 MB

Page 122

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सर्वार्थसिद्धौ
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कारपरिच्छेदपराङ्मुखम्” इति । तत्सदप्यसदेव निराकारत्वादिति । "बुद्ध्यादिवैशेषिकगुणोच्छेदः पुरुषस्य मोक्षः" इति । तदपि परिकल्पनमसदेव, विशेषलक्षणशून्यस्यावस्तुत्वात् । "प्रदीपनिर्वाण' कल्पमात्मनिर्वाणम्" इति च । तस्य 'खरविषाणकल्पना तैरेवाहत्य निरूपिता । इत्येवमादि । तस्य स्वरूपमनवद्यमुत्तरत्र वक्ष्यामः ।
83. तत्प्राप्त्युपायं प्रत्यपि ते विसंवदन्ते - "ज्ञानादेव चारित्रनिरपेक्षा तत्प्राप्तिः, श्रद्धानमात्रादेव वा, ज्ञाननिरपेक्षाच्चारित्रमात्रादेव" इति च । व्याध्यभिभूतस्य तद्विनिवृत्त्यु पायभूतभेषजविषयव्यस्तज्ञानादिसाधनत्वाभाववद्' व्यस्तं ज्ञानादिर्मोक्षप्रात्युपायो न भवति ।
ज्ञानसे रहित है । किन्तु ऐसा चैतन्य सत्स्वरूप होकर भी असत् ही है, क्योंकि ऐसा मानने पर उसका स्वपरव्यवसायलक्षण कोई आकार अर्थात् स्वरूप नहीं प्राप्त होता । ( 2. वैशेषिक) बुद्धि आदि विशेष गुणों का नाश हो जाना ही आत्माका मोक्ष है । किन्तु यह कल्पना भी असमीचीन है, क्योंकि विशेष लक्षणसे रहित वस्तु नहीं होती। (3. बौद्ध) जिस प्रकार दीपक बुझ जाता है उसी प्रकार आत्माकी सन्तानका विच्छेद होना ही मोक्ष है । किन्तु जैसे गदहे सींग केवल कल्पनाके विषय होते हैं स्वरूपसत् नहीं होते वैसे ही इस प्रकारका मोक्ष भी केवल कल्पनाका विषय है स्वरूपसत् नहीं । यह बात स्वयं उन्हींके कथनसे सिद्ध हो जाती है । इत्यादि । इस मोक्षका निर्दोष स्वरूप आगे (दसवें अध्याय के सूत्र 2 में) कहेंगे ।
83. इसी प्रकार वे प्रवादी लोग उसकी प्राप्तिके विषय में भी विवाद करते हैं । कोई मानते हैं कि (1) चारित्रनिरपेक्ष ज्ञानसे मोक्षकी प्राप्ति होती है। दूसरे मानते हैं कि (2) केवल श्रद्धानसे मोक्षकी प्राप्ति होती है । तथा अन्य मानते हैं कि (3) ज्ञाननिरपेक्ष चारित्रसे ही मोक्षकी प्राप्ति होती है । परन्तु जिस प्रकार रोगके दूर करनेकी उपायभूत दवाईका मात्र ज्ञान, श्रद्धान या आचरण रोगीके रोगके दूर करनेका उपाय नहीं है उसी प्रकार अलग-अलग ज्ञान आदि मोक्षकी प्राप्तिके उपाय नहीं हैं ।
विशेषार्थ - अब तक जो कुछ बतलाया है यह तत्त्वार्थसूत्र और उसके प्रथम सूत्रकी उत्थानिका है । इसमें सर्व प्रथम जिस भव्यके निमित्तसे इसकी रचना हुई उसका निर्देश किया है। आशय यह है कि कोई एक भव्य आत्माके हितकी खोज में किसी एकान्त रम्य आश्रममें गया और वहाँ मुनियोंकी सभा में बैठे हुए निर्ग्रन्थाचार्यसे प्रश्न किया । इसपरसे इस तत्त्वार्थ सूत्र की रचना हुई है । तत्त्वार्थवार्तिक के प्रारम्भमें जो उत्थानिका दी है उससे भी इस बात की पुष्टि होती है । किन्तु वहाँ प्रथम सूत्रका निर्देश करनेके बाद एक दूसरे अभिप्रायका भी उल्लेख किया है । वहाँ बतलाया है कि तत्त्वार्थसूत्रकी रचनाके सम्बन्धमें अन्य लोग इस प्रकारसे व्याख्यान करते हैं कि 'इधर पुरुषोंकी शक्ति उत्तरोत्तर क्षीण होती जा रही है, अतः सिद्धान्तकी प्रक्रियाको प्रकट करनेके लिए मोक्षमार्ग के निर्देशके सम्बन्धसे आनुपूर्वी क्रमसे शास्त्रकी रचनाका प्रारम्भ करते हुए "सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः " यह सूत्र कहा है । यहाँ शिष्य और आचार्य1. मुखम् । तत्-- अ । 2. --- त्वात् खरविषाणवत् । वृद्धया मु. 3. 'नवानामात्म विशेषगुणानामत्यन्तोच्छित्तिर्मोक्षः - प्रश. व्यो. पृ. 638 1 4. इति च । तदपि दि. 1 अ. 1 5. यस्मिन् न जातिनं जरा न मृत्युर्न व्याधयो नाप्रियसंप्रयोगः । नेच्छाविपन्नप्रियविप्रयोगः क्षेमं पदं नैष्ठिकमच्युतं तत् ॥ दीपो यथा निर्वृतिमभ्युपेतो नैवावनं गच्छति नान्तरिक्षम् । दिशं न कांचिद्विदिशं न कांचित् स्नेहक्षयात् केवलमेति शान्तिम् । सौन्दर 16 27-29 । 'प्रदीपस्येव निर्वाणं विमोक्षस्तस्य चेतसः । ' - वार्तिकालं. 11451 6. -षाणवत्कल्पना-- आ., दि. 1 अ.मु. 7. -- वत् । एवं व्यस्तज्ञानादि
दि. 1, दि. 2 मु. 1

Translation AI Generated

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"All-purpose accomplishment is the goal, but the means are not clear." This is a statement that is both true and false, because it is without form. "The destruction of the qualities of intellect, etc., is the liberation of the soul." This is also a false assumption, because there is no such thing as a thing without a specific characteristic. "The extinction of the lamp is the extinction of the soul." This is also a false assumption, because it is like the idea of a donkey having horns, which is a mere figment of the imagination. We will discuss the true nature of this in the next chapter.
83. They also disagree about the means of attaining it. Some say that liberation is attained through knowledge alone, without any need for conduct. Others say that it is attained through faith alone. Still others say that it is attained through conduct alone, without any need for knowledge. But just as the mere knowledge, faith, or conduct of a medicine is not a means of curing a disease for a sick person, so too, knowledge, etc., are not means of attaining liberation.
The knowledge is absent. But such consciousness, being the true nature, is also false, because if one believes this, it does not acquire any form, i.e., its own nature, as a characteristic of its own activity. (2. Vaisheshika) The destruction of the special qualities of intellect, etc., is the liberation of the soul. But this assumption is also inappropriate, because there is no such thing as a thing without a specific characteristic. (3. Buddhist) Just as a lamp goes out, so too, the extinction of the soul's offspring is liberation. But just as a donkey's horns are only a matter of imagination and not a real thing, so too, this kind of liberation is only a matter of imagination and not a real thing. This is evident from their own statements. And so on. We will discuss the faultless nature of this liberation later (in the tenth chapter, verse 2).
83. In the same way, these proponents also argue about the subject of its attainment. Some believe that (1) liberation is attained through knowledge independent of conduct. Others believe that (2) liberation is attained through faith alone. And others believe that (3) liberation is attained through conduct independent of knowledge. But just as the mere knowledge, faith, or conduct of a medicine is not a means of curing a disease for a sick person, so too, separate knowledge, etc., are not means of attaining liberation.
Special Note - What has been explained so far is the essence of the Tattvartha Sutra and its first verse. It first points out the reason for its composition. The intention is that a certain soul, in search of the welfare of the soul, went to a secluded and pleasant hermitage and there, in the assembly of the monks, asked a question of the Nirgrantha Acharya. From this, the Tattvartha Sutra was composed. This is also confirmed by the introduction given at the beginning of the Tattvartha Vartika. But there, after pointing out the first verse, another meaning is also mentioned. It is stated there that others explain the composition of the Tattvartha Sutra in this way: "The power of men is declining here, so in order to reveal the process of the principles, the composition of the scriptures begins in a sequential order in relation to the instruction of the path of liberation, and the verse "Samyagdarshanjnanacharitrani mokshamargah" is said." Here, the disciple and the teacher 1. Mouth. That a. 2. - because of the donkey's horns. Increase Mu. 3. 'The complete destruction of the special qualities of the soul is liberation - Prash. Vyo. p. 638 1 4. And so on. That also Di. 1 a. 1 5. In which there is no birth, no old age, no death, no disease, no unpleasant contact. There is no desire for the loss of the beloved, no separation from the beloved, that is the abode of peace, eternal and unshakable. Just as a lamp, when it is extinguished, does not go to the forest, nor to the sky. It does not go to any direction, nor to any direction, it only goes to peace because of the loss of attachment. Saundarya 16 27-29. 'The extinction of the lamp is the liberation of his mind.' - Vartikaalam. 11451 6. - like the horns of a donkey, imagination A., Di. 1 a. Mu. 7. like. Thus, the knowledge, etc., are reversed
Di. 1, Di. 2 Mu. 1