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 141

-118833] प्रथमोऽध्यायः
[217 631. विधानं सामान्यादेकं सम्यग्दर्शनम्। द्वितयं निसर्गजाधिगमनभेदात् । त्रितयं प्रौपशमिकक्षायिकक्षायोपशमिकभेदात् । एवौं संख्येया विकल्पाः शब्दतः। असंख्येया अनन्ताश्च भवन्ति श्रद्धातृश्रद्धातव्यभेदात् । एवमयं निर्देशादिविधि नचारित्रयोर्जीवाजीवादिषु चागमानुसारेण योजयितव्यः ।
832. किमेतैरेव जीवादीनामधिगमो भवति उत अन्योऽप्यधिगमोपायोऽस्तीति परिदृष्टोऽस्तीत्याह
सत्संख्याक्षेत्रस्पर्शनकालानन्तरभावाल्पबहुत्वैश्च ॥8॥ 8 33. सदित्यस्तित्वनिर्देशः । स प्रशंसादिषु वर्तमानो नेह गृह्यते। संख्या भेदगणना। क्षेत्र निवासो वर्तमानकालविषयः । तदेव स्पर्शनं त्रिकालगोचरम् । कालो द्विविधः-मुख्यो व्यावहारिकश्च । तयोरुत्तरत्र निर्णयो वक्ष्यते । अन्तरं विरहकालः । भावः औपशमिकादिलक्षणः । अल्पबहत्वमन्योऽन्यापेक्षया विशेषप्रतिपत्तिः । एतैश्च सम्यग्दर्शनादीनां जीवादीनां चाधिगमो वेदितव्यः । ननु च निर्देशादेव सद्ग्रहणं सिद्धम् । विधानग्रहणात्संख्यागतिः । अधिकरणग्रहणात्क्षेत्रस्पर्शनावबोधः । स्थितिग्रहणात्कालसंग्रहः । भावो नामादिषु संगृहीत एव । पुनरेषां किमर्थ ग्रहणमिति। सत्य सिद्धम् । विनेयाशयवशात्तत्त्वदेशनाविकल्पः । केचित्संक्षेपरुचयः केचित् विस्तररुचयः । अपरे
831. भेदकी अपेक्षा सम्यग्दर्शन सामान्यसे एक है। निसर्गज और अधिगमजके भेदसे दो प्रकारका है। औपशमिक, क्षायिक और क्षायोपशमिकके भेदसे तीन प्रकारका है। शब्दोंकी अपेक्षा संख्यात प्रकारका है तथा श्रद्धान करनेवालोंकी अपेक्षा असंख्यात प्रकारका और श्रद्धान करने योग्य पदार्थोकी अपेक्षा अनन्त प्रकारका है। इसी प्रकार यह निर्देश आदि विधि ज्ञान और चारित्रमें तथा जीव और अजीव आदि पदार्थों में आगमके अनुसार लगा लेना चाहिए।
6 32. क्या इन उपर्युक्त कारणोंसे ही जीवादि पदार्थो का ज्ञान होता है या और दूसरे भी ज्ञानके उपाय हैं इस प्रकार ऐसा प्रश्न करनेपर दूसरे उपाय हैं यह बतलानेके लिए आगेका सूत्र कहते हैं
सत्, संख्या, क्षेत्र, स्पर्शन, काल, अन्तर, भाव और अल्पबहुत्वसे भी सम्यग्दर्शन आदि विषयोंका ज्ञान होता है ॥8॥
$ 33. 'सत्' अस्तित्वका सूचक निर्देश है । वह प्रशंसा आदि अनेक अर्थों में रहता है, पर उनका यहाँ ग्रहण नहीं किया है। संख्यासे भेदोंकी गणना ली है। वर्तमानकालविषयक निवासको क्षेत्र कहते हैं । त्रिकालविषयक उसी निवासको स्पर्शन कहते हैं। काल दो प्रकारका है-मूख्य और व्यावहारिक । इनका निर्णय आगे करेंगे। विरहकालको अन्तर कहते हैं। भावसे औपशमिक आदि भावोंका ग्रहण किया गया है और एक दूसरेकी अपेक्षा न्यूनाधिकका ज्ञान करनेको अल्पबहुत्व कहते हैं । इन सत् आदिकेद्वारा सम्यग्दर्शनादिक और जीवादि पदार्थोंका ज्ञान होता है ऐसा यहाँ जानना चाहिए। शंका-निर्देशसे ही 'सत्' का ग्रहण हो जाता है। विधानके ग्रहणसे संख्याका ज्ञान हो जाता है। अधिकरणके ग्रहण करनेसे क्षेत्र और स्पर्शनका ज्ञान हो जाता है। स्थितिके ग्रहण करनेसे कालका संग्रह हो जाता है। भावका नामादिकमें संग्रह हो ही गया है फिर इनका अलगसे किसलिए ग्रहण किया है ? समाधान यह बात सही है कि निर्देश आदिके द्वारा 'सत्' आदिको सिद्धि हो जाती है तो भी शिष्योंके अभिप्रायानुसार तत्त्वदेशनामें भेद पाया जाता है । कितने ही शिष्य संक्षेपरुचिवाले होते हैं। कितने ही शिष्य 1.-रामजभेदात् । एवं मु.। 2. -देशः । प्रशंसा-मु. ता. न. । 3. ग्रहणमुच्यते ? सत्यं ता. न. । 4. संक्षेपरुचय: अपरे नाति-मु.।

Translation AI Generated

-118833] Chapter One
[217 631. Samyakdarshan is one from the general point of view. It is of two types due to the difference between innate and acquired. It is of three types due to the difference between auspicious, karmic and karmic-auspicious. These are the number of options in terms of words. There are countless and infinite options due to the difference between the believer and the object of belief. In this way, this method of instruction, etc., should be applied in knowledge and conduct, and in the living, non-living, etc., according to the scriptures.
832. Does the knowledge of the living, etc., come from these alone, or is there another means of knowledge, as it is seen? It is said
By existence, number, field, touch, time, interval, state and less-more. ||8||
8 33. 'Sat' is an indication of existence. It is used in praise, etc., but is not taken here. Number is the counting of differences. Field is the residence, the subject of the present time. The same is touch, which is the object of the three times. Time is of two types - primary and practical. Their decision will be made later. Interval is the time of separation. State is the characteristic of auspicious, etc. Less-more is the special understanding in relation to each other. By these, the knowledge of Samyakdarshan, etc., and the living, etc., should be known. But, the acceptance of 'Sat' is proved by instruction itself. From the acceptance of the method, the knowledge of number is obtained. From the acceptance of the subject, the knowledge of field and touch is obtained. From the acceptance of the state, the collection of time is obtained. The state is already collected in the name, etc. Why is their acceptance again? It is true that the acceptance of 'Sat', etc., is proved by instruction, etc., but due to the intention of the disciple, there is a difference in the explanation of the truth. Some are interested in brevity, some are interested in detail. Others
831. Samyakdarshan is one in comparison to the general. It is of two types due to the difference between innate and acquired. It is of three types due to the difference between auspicious, karmic and karmic-auspicious. In terms of words, there are countless types, and in terms of believers, there are countless types, and in terms of objects of belief, there are infinite types. In this way, this method of instruction, etc., should be applied in knowledge and conduct, and in the living, non-living, etc., according to the scriptures.
6 32. Does the knowledge of the living, etc., come from these alone, or are there other means of knowledge? In this way, when asked, there are other means, it is said in the next sutra
By existence, number, field, touch, time, interval, state and less-more, the knowledge of Samyakdarshan, etc., is obtained. ||8||
$ 33. 'Sat' is an indication of existence. It is used in praise, etc., but is not taken here. Number is the counting of differences. Field is the residence, the subject of the present time. The same is touch, which is the object of the three times. Time is of two types - primary and practical. Their decision will be made later. Interval is the time of separation. State is the characteristic of auspicious, etc. Less-more is the special understanding in relation to each other. By these, the knowledge of Samyakdarshan, etc., and the living, etc., should be known. Doubt - the acceptance of 'Sat' is proved by instruction itself. From the acceptance of the method, the knowledge of number is obtained. From the acceptance of the subject, the knowledge of field and touch is obtained. From the acceptance of the state, the collection of time is obtained. The state is already collected in the name, etc. Why is their acceptance again? Solution - It is true that the acceptance of 'Sat', etc., is proved by instruction, etc., but due to the intention of the disciple, there is a difference in the explanation of the truth. Some disciples are interested in brevity. Some disciples 1.-Due to the difference in Rama. And so on. 2.-Country. Praise-Mu. Ta. No. 3. Is acceptance said? True Ta. No. 4. Some are interested in brevity. Others are not-Mu.