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 139

-1178281 प्रथमोऽध्यायः
[19 8 28. साधनं विविध अभ्यन्तरं बाह्यं च । अभ्यन्तरं दर्शनमोहस्योपशमः क्षयः क्षयोपशमो वा । बाह्यं नारकाणां प्राक्चतुर्थ्याः सम्यग्दर्शनस्य साधनं केषांचिज्जातिस्मरणं केषांचिद्धर्मश्रवणं केषांचिदनाभिभवः। चतुर्थीमारभ्य आ सप्तम्या नारकाणां जातिस्मरणं वेदनाभिभवश्च । तिरश्चां केषांचिज्जातिस्मरणं केषांचिद्धर्मश्रवणं केषांचिज्जिनबिम्बदर्शनम् । मनुष्याणामपि तथैव । देवानां केषांचिज्जातिस्मरणं केषांचिद्धर्मश्रवणं केषांचिन्जिनमहिमदर्शनं केषांचिद्देवद्धिदर्शनम् । एवं प्रागानतात् । आनतप्राणतारणाच्युतदेवानां देवद्धिदर्शनं मुक्त्वान्यत्रितयमप्यस्ति। नवप्रैवेयकवासिनां केषांचिज्जातिस्मरणं केषांचिद्धमंधवणम् । अनुदिशानुत्तरविमानवासिनामियं कल्पना हो सकता है। 4. तिर्यंच, मनुष्य और देवगतिके स्त्रीवेदियोंमें कोई भी सम्यग्दृष्टि जीव मरकर नहीं उत्पन्न होता। 5. भवनत्रिकमें भी कोई भी सम्यग्दष्टि जीव मरकर नहीं उत्पन्न होता । 6. उपशम सम्यग्दृष्टि जीव मरकर देवोंमें ही उत्पन्न होता है। उसमें भी उपशमश्रेणिमें स्थित उपशम सम्यग्दृष्टिका ही मरण सम्भव है, अन्यका नहीं। 7. कृत्यकृत्यवेदक सम्यग्दर्शन क्षयोपशम सम्यग्दर्शनका एक भेद है। इसके सिवा दूसरे प्रकारके क्षयोपशम सम्यग्दृष्टि जीव मरकर देव और मनुष्यगतिमें ही जन्म लेते हैं, नरक और तिर्यंचगतिमें नहीं। ऐसे जीव यदि तिर्यंचगति और मनुष्यगतिके होते हैं तो देवोंमें उत्पन्न होते हैं। यदि नरकगति और देवगतिके होते हैं तो वे मनुष्योंमें उत्पन्न होते हैं। 8. क्षायिकसम्यग्दृष्टि और कृतकृत्यवेदकसम्यग्दृष्टि जीव मरकर नपूसकवेदियोंमें उत्पन्न होता हआ भी प्रथम नरकके नसकवेदियों में ही उत्पन्न होता है। मनुष्यगति और तिर्यंचगतिके नपुंसकवेदियोंमें नहीं उत्पन्न होता । ये ऐसी बातें हैं जिनको ध्यानमें रखनेसे किस गति के जीवके किस अवस्थामें कौन सम्यग्दर्शन होता है इसका पता लग जाता है। उसका स्पष्ट उल्लेख मूल टीकामें किया ही है। एक बातका उल्लेख कर देना और आवश्यक प्रतीत होता है वह यह कि गति मार्गणाके अवान्तर भेद करणानुयोगमें यद्यपि भाववेदकी प्रधानतासे किये गये हैं, द्रव्य वेदकी प्रधानतासे नहीं, इसलिए यहाँ सर्वत्र भाववेदी स्त्रियोंका ही ग्रहण किया गया है । तथापि द्रव्यस्त्रियोंमें सम्यग्दृष्टि मरकर नहीं उत्पन्न होता यह बात अन्य प्रमाणोंसे जानी जाती है। इस प्रकार किस गतिकी किस अवस्था में कौन सम्यग्दर्शन होता है इसका विचार किया। शेष मार्गणाओंमें कहाँ कितने सम्यग्दर्शन हैं और कहाँ नहीं इसका विचार सुगम है, इसलिए यहाँ हमने स्पष्ट नहीं किया। मात्र मनःपर्ययज्ञान में उपशम सम्यग्दर्शनका अस्तित्व द्वितीयोपशम सम्यग्दर्शनकी अपेक्षा जानना चाहिए।
28. साधन दो प्रकारका है- अभ्यन्तर और बाह्य। दर्शनमोहनीयका उपशम, क्षय या क्षयोपशम अभ्यन्तर साधन है। बाह्य साधन इस प्रकार है-नारकियोंके चौथे नरकसे पहले तक अर्थात् तीसरे नरक तक किन्हींके जातिस्मरण, किन्हीके धर्मश्रवण और किन्हींक वेदनाभिभवसे सम्यग्दर्शन उत्पन्न होता है । चौथेसे लेकर सातवें नरक तक किन्हींके जातिस्मरण
और किन्हींके वेदनाभिभवसे सम्यग्दर्शन उत्पन्न होता है। तिर्यंचोंमें किन्हींके जातिस्मरण, किन्हींके धर्मश्रवण और किन्हींके जिन बिम्बदर्शनसे सम्यग्दर्शन उत्पन्न होता है । मनुष्योंके भी इसी प्रकार जानना चाहिए । देवोंमें किन्हींके जातिस्मरण, किन्हींके धर्मश्रवण, किन्हींके जिनमहिमादर्शन और किन्हींके देवऋद्धिदर्शनसे सम्यग्दर्शन उत्पन्न होता है। यह व्यवस्था आनत कल्पसे पूर्वतक जानना चाहिए। आनत, प्राणत, आरण और अच्यूत कल्पके देवों के देवऋद्धिदर्शनको छोड़कर शेष तीन साधन पाये जाते हैं । नौग्र वेयकके निवासी देवोंके सम्यग्दर्शनका 1. इस नियम के अनुसार जीवकाण्डकी 'हेट्ठिमछप्पुढवीणं' इत्यादि गाथामें 'सव्वइत्थीणं' पाठ के साथ 'संढइत्थीणं' पाठ भी समझ लेना चाहिए।
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Translation AI Generated

-1178281 Chapter One
[19 8 28. There are two types of means: internal and external. Internal means is the cessation, destruction, or destruction-cessation of the obscuration of knowledge. External means is as follows: For those in hell, before the fourth hell, i.e., up to the third hell, *samyagdarshan* arises from *jati-smarana* for some, *dharma-shravana* for some, and *vedana-abhibhava* for some. From the fourth to the seventh hell, *samyagdarshan* arises from *jati-smarana* for some and *vedana-abhibhava* for some. For those in the animal realm, *samyagdarshan* arises from *jati-smarana* for some, *dharma-shravana* for some, and *jina-bimba-darshan* for some. The same should be understood for humans. For those in the heaven realm, *samyagdarshan* arises from *jati-smarana* for some, *dharma-shravana* for some, *jina-mahima-darshan* for some, and *deva-ridhi-darshan* for some. This arrangement should be understood up to the *anata* kalpa. In the *anata*, *pranata*, *aran*, and *achyuta* kalpas, the three means other than *deva-ridhi-darshan* are found for the gods. For those who reside in the nine *praiveyaka* heavens, *samyagdarshan* arises from *jati-smarana* for some and *dharma-shravana* for some. This is the explanation for those who reside in the *anudi-sha-anuttara-vimana*. 4. No *samyagdarshan* being is born in the female womb of the animal, human, or heaven realms after death. 5. No *samyagdarshan* being is born in the three *bhavana* realms after death. 6. A *samyagdarshan* being with *upashama* is born only in the heaven realm after death. Even then, only a *samyagdarshan* being with *upashama* who is in the *upashama* category can die, not others. 7. A *samyagdarshan* being with *kritya-kritya-vedaka* is a type of *samyagdarshan* being with *kshaya-upashama*. Other than this, *samyagdarshan* beings with *kshaya-upashama* are born only in the heaven and human realms after death, not in the hell or animal realms. If such beings are in the animal or human realms, they are born in the heaven realm. If they are in the hell or heaven realms, they are born in the human realm. 8. A *samyagdarshan* being with *kshayika* or *kritya-kritya-vedaka* is born in the *napumsaka* womb after death. Even then, it is born only in the *nasaka* womb of the first hell. It is not born in the *napumsaka* womb of the human or animal realms. These are the things that should be kept in mind to know which *samyagdarshan* is found in which state of beings in which realm. This is clearly mentioned in the original commentary. One more thing seems necessary to mention, which is that although the realms are divided according to the *bhaava-vedika* category in the *margana* due to the *avantara-bheda-karan-anuyoga*, not the *dravya-vedika* category, therefore, the *bhaava-vedika* females are considered here. However, it is known from other evidence that a *samyagdarshan* being is not born in the *dravya* female womb after death. Thus, we have considered which *samyagdarshan* is found in which state of beings in which realm. It is easy to consider how many *samyagdarshan* beings are found in which *margana* and where they are not found, therefore, we have not explicitly mentioned it here. Only in the *manas-paryaya-jnana*, the existence of a *samyagdarshan* being with *upashama* should be known in relation to a *samyagdarshan* being with the second *upashama*.
28. There are two types of means: internal and external. The cessation, destruction, or destruction-cessation of the obscuration of knowledge is the internal means. The external means is as follows: For those in hell, before the fourth hell, i.e., up to the third hell, *samyagdarshan* arises from *jati-smarana* for some, *dharma-shravana* for some, and *vedana-abhibhava* for some. From the fourth to the seventh hell, *samyagdarshan* arises from *jati-smarana* for some and *vedana-abhibhava* for some. For those in the animal realm, *samyagdarshan* arises from *jati-smarana* for some, *dharma-shravana* for some, and *jina-bimba-darshan* for some. The same should be understood for humans. For those in the heaven realm, *samyagdarshan* arises from *jati-smarana* for some, *dharma-shravana* for some, *jina-mahima-darshan* for some, and *deva-ridhi-darshan* for some. This arrangement should be understood up to the *anata* kalpa. In the *anata*, *pranata*, *aran*, and *achyuta* kalpas, the three means other than *deva-ridhi-darshan* are found for the gods. For those who reside in the nine *praiveyaka* heavens, *samyagdarshan* arises from *jati-smarana* for some and *dharma-shravana* for some. 1. According to this rule, in the *jiva-kanda*, the verse "हेट्ठिमछप्पुढवीणं" etc., along with the reading "सव्वइत्थीणं", the reading "संढइत्थीणं" should also be understood.