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

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सर्वार्थसिद्धौ
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निर्दिश्यते । इतरथा मोक्षमार्गोऽपि प्रकृतस्तस्याभिसंबन्धः स्यात् । ननु च 'अनन्तरस्य विधिर्वा भवति प्रतिषेधो वा' इत्यनन्तरस्य सम्यग्दर्शनस्य ग्रहणं सिद्धमिति' चेत् ? न, 'प्रत्यासत्तेः प्रधानं बलीय:' इति मोक्षमार्ग एव संबध्येत । तस्मात्तद्वचनं क्रियते ।
17. तत्त्वार्थश्रद्धानं सम्यग्दर्शनमित्युक्तम् । अथ कि तत्त्वमित्यत इदमाह जीवाजीवात्रवबन्धसंवरनिर्जरामोक्षास्तत्त्वम् ||4||
किया है | अन्तरवर्ती सूत्र में सम्यग्दर्शनका ही उल्लेख किया है उसे ही यहाँ 'तत्' इस पद द्वारा निर्दिष्ट किया गया है। यदि 'तत्' पद न देते तो मोक्षमार्गका प्रकरण होनेसे उसका यहाँ ग्रहण हो जाता । शंका 'अगले सूत्रमें जो विधि-निषेध किया जाता है वह अव्यवहित पूर्वका ही समझा जाता है' इस नियम के अनुसार अनन्तरवर्ती सूत्रमें कहे गये सम्यग्दर्शनका ग्रहण स्वतःसिद्ध है, अतः सूत्रमें 'तत्' पद देनेकी आवश्यकता नहीं है ? समाधान नहीं, क्योंकि 'समीपवर्तीसे प्रधान बलवान् होता है' इस नियमके अनुसार यहाँ मोक्षमार्गका ही ग्रहण होता । किन्तु यह बात इष्ट नहीं है अतः सूत्रमें 'तत्' पद दिया है ।
विशेषार्थ - इस सूत्र में सम्यग्दर्शनकी उत्पत्तिके निमित्तोंपर विचार किया गया है। आगममें पाँच लब्धियोंमें एक देशना लब्धि बतलायी है। जिस जीवने वर्तमान पर्याय में या पूर्व पर्याय में कभी भी जीवादि पदार्थविषयक उपदेश बुद्धिपूर्वक नहीं स्वीकार किया है उसे सम्यदर्शनकी प्राप्ति नहीं हो सकती । किन्तु जिस जीवको इस प्रकारके उपदेशका योग बन गया है उसे तत्काल या कालान्तर में सम्यग्दर्शन प्राप्त हो सकता है । यहाँ इसी अपेक्षासे सम्यग्दर्शनके दो भेद किये गये हैं । जो सम्यग्दर्शन वर्तमान में उपदेशके निमित्तसे होता है वह अधिगमज सम्यग्दर्शन है और जो वर्तमान में बिना उपदेशके होता है वह निसर्गज सम्यग्दर्शन है यह इस सूत्रका भाव है । यद्यपि अधिगम शब्दका अर्थ ज्ञान है तथापि प्रकृतमें इसका अर्थ परोपदेशपूर्वक होनेवाला ज्ञान लेना चाहिए । इसीसे निसर्ग शब्दका अर्थ 'परोपदेश के बिना' फलित हो जाता है । यद्यपि इन दोनों सम्यग्दर्शनोंमें दर्शनमोहनीयका उपशम, क्षय या क्षमोपशमरूप अन्तरंग कारण समान है, तथापि बाह्य उपदेश और अनुपदेशकी अपेक्षा इन दोनोंमें भेद है । यहाँ यह शंका उत्पन्न होती है कि क्षायिक सम्यग्दर्शन जब कि केवली और श्रुतकेवलीके पादमूलमें ही होता है तब उसमें सम्यग्दर्शनका निसर्गज भेद न घटकर केवल अधिगमज यही भेद घट सकता है, फिर क्या कारण है कि टीकामें अन्तरंग कारणोंका निर्देश करते समय उपशम और क्षयोपशमके साथ क्षयका भी निर्देश किया है। सो इस शंकाका समाधान यह हैं कि दूसरे और तीसरे नरकसे आकर जो जीव तीर्थंकर होते हैं उनके लिए क्षायिक सम्यग्दर्शनकी प्राप्ति में परोपदेशकी आवश्यकता नहीं होती, किन्तु परोपदेश के बिना ही उनके क्षायिक सम्यग्दर्शनकी प्राप्ति होती हुई देखी जाती है, अतः क्षायिक सम्यग्दर्शनमें भी निसर्गज और अधिगमज ये दो भेद घट जाते हैं । यही कारण है कि प्रकृतमें तीनों प्रकारके सम्यग्दर्शनोंको निसर्गज और अधिगमजके भेदसे दो-दो प्रकारका बतलाया है ।
817 जीवादि पदार्थोंका श्रद्धान करना सम्यग्दशन है यह पहले कह आये हैं । अब तत्व कौन-कौन हैं इस बातके बतलाने के लिए आगेका सूत्र कहते हैं
जीव, अजीव, आस्रव, बन्ध, संवर, निर्जरा और मोक्ष ये तत्त्व हैं ॥4॥
1. 'अनन्तरस्य विधिर्वा भवति प्रतिषेधो वेति । पा. म. भा. पृ. 335। परि. शे. पृ. 380 2. सिद्ध प्रत्या-- दि. 1, दि. 2, आ, अ. ।

Translation AI Generated

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It is specified in *Sarvarthasiddhi*. Otherwise, the path of liberation would also be included, as it is related to it. But if it is argued that "the injunction or prohibition applies to the immediately preceding [statement]" and thus the understanding of right faith is established, then it is not so, because "the proximate is stronger than the distant" and thus the path of liberation would be included. Therefore, the word "that" is used.
17. Right faith is said to be the belief in the true meaning of the principles. Now, what are those principles? This is what the following sutra says: The principles are: life, non-life, inflow, bondage, restraint, outflow, and liberation. ||4||
This is what it means. In the preceding sutra, only right faith is mentioned, and it is referred to here by the word "that". If the word "that" were not used, then the path of liberation would be included, as it is the subject matter. The doubt is: "According to the rule that the injunction or prohibition applies to the immediately preceding [statement]", the understanding of right faith mentioned in the preceding sutra is self-evident, so there is no need to use the word "that" in the sutra. The solution is: No, because according to the rule "the proximate is stronger than the distant", the path of liberation would be included here. But this is not desirable, therefore the word "that" is used in the sutra.
Special Meaning - This sutra discusses the causes of the origin of right faith. In the scriptures, one of the five attainments is mentioned as the attainment of preaching. A being who has never accepted the teachings about life and non-life, etc., in the present or past life, with understanding, cannot attain right faith. But a being who has become eligible for such teachings can attain right faith either immediately or later. Here, two types of right faith are mentioned in this regard. The right faith that arises from teachings in the present is called acquired right faith, and the right faith that arises without teachings in the present is called innate right faith. This is the meaning of this sutra. Although the word "acquisition" means knowledge, in this context, it should be understood as knowledge acquired through teachings. From this, the meaning of the word "innate" becomes "without teachings". Although the inner cause of both these right faiths is the same, namely the cessation, destruction, or cessation-destruction of the obscurations of perception, there is a difference between them in terms of external teachings and non-teachings. Here, the doubt arises: Since the right faith of destruction occurs only at the feet of the Kevali and the Shruta Kevali, then only the acquired type of right faith can occur in it, not the innate type. Then why is it that the commentary mentions destruction along with cessation and cessation-destruction when referring to the inner causes? The solution to this doubt is that a being who comes from the second and third hells and becomes a Tirthankara does not need teachings to attain the right faith of destruction, but it is seen that they attain the right faith of destruction without teachings. Therefore, even in the right faith of destruction, there are two types: innate and acquired. This is why the text mentions two types of each of the three types of right faith: innate and acquired.
817 It has been said earlier that believing in life and non-life, etc., is right faith. Now, the following sutra tells us what the principles are:
Life, non-life, inflow, bondage, restraint, outflow, and liberation are the principles. ||4||
1. "The injunction or prohibition applies to the immediately preceding [statement]." Pa. Ma. Bha. p. 335. Pari. She. p. 380 2. Siddha Pratya Di. 1, Di. 2, A, A.