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 124

सर्वार्थसिद्धौ
[1118484. कि तहि ? तत् त्रितयं समुदितमित्याह
सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः ॥1॥ $5. सम्यगित्यव्युत्पन्नः शब्दो व्युत्पन्नो वा । अञ्चतेः क्वौ समञ्चतीति सम्यगिति। अस्यार्थः प्रशंसा । स प्रत्येक परिसमाप्यते । सम्यग्दर्शनं सम्यग्ज्ञानं सम्यक्चारित्रमिति। एतेषां स्वरूपं लक्षणतो विधानतश्च पुरस्ताद्विस्तरेण निर्देक्ष्यामः । उद्देशमात्रं त्विदमुच्यते-पदार्थानां पाथात्म्यप्रतिपत्तिविषयश्रद्धानसंग्रहार्थ दर्शनस्य सम्यग्विशेषणम् । येन येन प्रकारेण जीवातयः पदार्था व्यवस्थिनास्तेन तेनावगमः सम्यग्ज्ञानम् । विमोहसंशयविपर्ययनिवृत्त्यर्थं सम्यविशेषणम् । संसारकारणनिवृत्ति प्रत्यागूर्णस्य ज्ञानवतः 'कर्मादाननिमित्तक्रियोपरमः सम्यक्चारित्रम् । अज्ञानपूर्वकाचरणनिवृत्त्यर्थं सम्यग्विशेषणम् ।
6. पश्यति वृश्यतेऽनेन दृष्टिमात्रं वा दर्शनम् । जानाति 'ज्ञायतेऽनेन ज्ञप्तिमात्रं वा
इस प्रकार थोडेमें मोक्ष तत्त्वकी मीमांसा करके आचार्यने अन्तमें उसके कारण तत्त्वकी मीमांसा की है। इस सिलसिलेमें केवल इतना ही लिखना है कि अधिकतर विविध मत वाले लोग ज्ञान, दर्शन और चारित्र इनमें से एक-एकके द्वारा ही मोक्षकी सिद्धि मानते हैं। क्या सांख्य, क्या बौद्ध और क्या वैशेषिक इन सबने तत्त्वज्ञान या विद्याको ही मुक्तिका मुख्य साधन माना है। भक्तिमार्ग या नामस्मरण यह श्रद्धाका प्रकारान्तर है । एक ऐसा भी प्रबल दल है जो केवल नामस्मरणको ही संसारसे तरनेका प्रधान साधन मानता है। यह दल इधर बहत अधिक जोर पकडता जा रहा है । अपने इष्ट का कीर्तन करना इसका प्रकारान्तर है। किन्तु जिस प्रकार रोगका निवारण केवल दवाईके दर्शन आदि एक-एक कारणसे नहीं हो सकता, उसी प्रकार मोक्षकी प्राप्ति भी एक-एकके द्वारा नहीं हो सकती। तो फिर मोक्षकी प्राप्तिका उपाय क्या है ? यह प्रश्न शेष रहता है। इसी प्रश्नका उत्तर देनेके लिए आचार्यने प्रथम सूत्र रचा है। वे कहते हैं
सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र ये तीनों मिलकर मोक्षका मार्ग है॥1॥
85. 'सम्यक्' शब्द अव्युत्पन्न अर्थात् रौढिक और व्युत्पन्न अर्थात् व्याकरणसिद्ध है। जब यह व्याकरणसे सिद्ध किया जाता है तब सम् उपसर्ग पूर्वक अञ्च् धातुसे क्विप् प्रत्यय करने पर 'सम्यक्' शब्द बनता है । संस्कृतमें इसकी व्युत्पत्ति 'समञ्चति इति सम्यक्' इस प्रकार होती है। प्रकृत में इसका अर्थ प्रशंसा है। इसे दर्शन, ज्ञान और चारित्र इनमें से प्रत्येक शब्दके साथ जोड़ लेना चाहिए । यथा-सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्र । लक्षण और भेदके साथ इनका स्वरूप विस्तारसे आगे कहेंगे। नाममात्र यहाँ कहते हैं—पदार्थोंके यथार्थ ज्ञानमूलक श्रद्धानका संग्रह करनेके लिए दर्शनके पहले सम्यक् विशेषण दिया है। जिस जिस प्रकारसे जीवादिक पदार्थ अवस्थित हैं उस उस प्रकारसे उनका जानना सम्यग्ज्ञान है । ज्ञानके पहले सम्यक् विशेषण विमोह (अनध्यवसाय), संशय और विपर्यय ज्ञानोंका निराकरण करनेके लिए दिया है। जो ज्ञानी पुरुष संसारके कारणोंको दूर करनेके लिए उद्यत है उसके कर्मोंके ग्रहण करने में निमित्तभूत क्रियाके उपरम होनेको सम्यक्चारित्र कहते हैं । चारित्रके पहले 'सम्यक्' विशेषण अज्ञानपूर्वक आचरणके निराकरण करने के लिए दिया है। 1. -गिति। कोऽस्या- दि. 1। 2. -च्यते । पदार्थानां याथा. मु. 3. ज्ञानम्। अनध्यवसाय सं.मु.। 4. -दानमिति तत्कियो- दि, 2। 5. -षणम् । स्वयं पश्य- मु.। -षणम् । यस्मादिति पश्यदि, 1. दि.2। 6. -श्यतेऽनेनेति दृष्टि- मु.। 7. ज्ञाप्तिमात्र मु.। ज्ञानमात्र दि. 21

Translation AI Generated

## Sarvarthasiddhi

[1118484. What then? It is said that these three are combined:
Right faith, right knowledge, and right conduct are the path to liberation. ||1|| $5. The word "samyak" is either un-derived or derived. From the root "añc" with the suffix "kvip" and the prefix "sam", the word "samyak" is formed. Its meaning is praise. It should be combined with each of the words: faith, knowledge, and conduct. Thus, we have right faith, right knowledge, and right conduct. We will explain their nature in detail later on, in terms of their characteristics and distinctions. Here, we are only mentioning the purpose: the word "samyak" is used as a qualifier for faith, for the purpose of collecting faith based on the true knowledge of the objects. To know the objects in the same way as they exist, including the soul, is right knowledge. The word "samyak" is used as a qualifier for knowledge, for the purpose of removing delusion, doubt, and wrong knowledge. Right conduct is the cessation of actions that are the cause of the acquisition of karma, for the person who is striving to remove the causes of the cycle of birth and death. The word "samyak" is used as a qualifier for conduct, for the purpose of removing conduct based on ignorance.
6. Seeing or just the act of seeing is faith. Knowing or just the act of knowing is knowledge.

In this way, after examining the principles of liberation in brief, the Acharya has examined the principles of its cause. In this context, it is only necessary to write that most people of different views believe that liberation is achieved through one or the other of faith, knowledge, and conduct. Whether it is the Samkhya, the Buddhists, or the Vaisheshikas, all of them have considered true knowledge or wisdom as the main means of liberation. The path of devotion or chanting of the name is another form of faith. There is also a strong group that considers chanting of the name as the main means of liberation from the cycle of birth and death. This group is becoming increasingly powerful. To chant the name of one's chosen deity is another form of it. But just as the cure of a disease cannot be achieved by just one cause, such as seeing the medicine, similarly, liberation cannot be achieved by just one of these. Then what is the means of achieving liberation? This question remains. To answer this question, the Acharya has composed the first sutra. He says:
Right faith, right knowledge, and right conduct, these three together are the path to liberation. ||1||
85. The word "samyak" is un-derived, i.e., a root word, and derived, i.e., grammatically formed. When it is derived grammatically, it is formed by adding the suffix "kvip" to the root "añc" with the prefix "sam". In Sanskrit, its derivation is "sam añcati iti samyak". In Prakrit, its meaning is praise. It should be combined with each of the words: faith, knowledge, and conduct. Thus, we have right faith, right knowledge, and right conduct. We will explain their nature in detail later on, in terms of their characteristics and distinctions. Here, we are only mentioning the name: the word "samyak" is used as a qualifier for faith, for the purpose of collecting faith based on the true knowledge of the objects. To know the objects in the same way as they exist, including the soul, is right knowledge. The word "samyak" is used as a qualifier for knowledge, for the purpose of removing delusion (lack of conviction), doubt, and wrong knowledge. Right conduct is the cessation of actions that are the cause of the acquisition of karma, for the person who is striving to remove the causes of the cycle of birth and death. The word "samyak" is used as a qualifier for conduct, for the purpose of removing conduct based on ignorance. 1. -gिति. कोऽस्या- दि. 1। 2. -च्यते । पदार्थानां याथा. मु. 3. ज्ञानम्। अनध्यवसाय सं.मु.। 4. -दानमिति तत्कियो- दि, 2। 5. -षणम् । स्वयं पश्य- मु.। -षणम् । यस्मादिति पश्यदि, 1. दि.2। 6. -श्यतेऽनेनेति दृष्टि- मु.। 7. ज्ञाप्तिमात्र मु.। ज्ञानमात्र दि. 21
]