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 164

441 सर्वार्थसिद्धौ
[118898पेक्षया सर्वः कालः । एकजीवं प्रति जघन्येनान्तर्मुहूर्तः । उत्कर्षेणानन्तः कालोऽसंख्येयाः पुद्गलपरिवर्ताः । सासादनसम्यग्दृष्ट याद्यनिवृत्तिबादरान्तानां सामान्यवत् । त्विसंयतसम्यग्दृष्ट नाजीवापेक्षया सर्वः कालः । एकजीवं प्रति जघन्येनान्तर्मुहर्तः। उत्कर्षेण त्रयस्त्रिशत्सागरोपमाणि देशोनानि । अपगतवेदानां सामान्यवत् ।
899. कषायानुवादेन चतुष्कषायाणां मिथ्यादृष्टयाद्यप्रमत्तान्तानां मनोयोगिवत् । द्वयोरुपशमकयोर्द्वयोः क्षपकयोः केवललोभस्य च अकषायाणां च सामान्योक्तः कालः।
8100. ज्ञानानुवादेन मत्यज्ञानिश्रुताज्ञानिष मिथ्यादष्टिसासादनसम्यग्दष्टयोः सामान्यवत् । विभङ्गज्ञानिषु मिच्यादृष्टे नाजीवापेक्षया सर्वः कालः । एकजीवं प्रति जघन्येनान्तर्मुहूर्तः। उत्कर्षेण त्रयस्त्रिशत्सागरोपमाणि देशोनानि । सासादनसम्यग्दृष्टः सामान्योक्तः कालः । आभिनिबोधिकश्रुतावधिमनःपर्ययकेवलज्ञानिनां च सामान्योक्तः ।
$101. संयमानुवादेन सामायिकच्छेदोपस्थापनपरिहारविशुद्धिसूक्ष्मसांपराययथाख्यातशुद्धिसंयतानां संयतासंयतानामसंयतानां च चतुर्णां सामान्योक्तः कालः ।
$102. दर्शनानुवादेन चक्षुर्दर्शनिषु मिथ्यादृष्टेन नाजीवापेक्षया सर्वः कालः। एकजीवं प्रति जघन्यनान्तर्मुहर्तः । उत्कर्षेण द्वे सागरोपमसहस्र । सासादनसम्यग्दष्टयादीनां क्षीणकषायाका सामान्योक्त काल है । नपुसकवेदवालोंमें मिथ्यादृष्टिका नाना जीवोंकी अपेक्षा सब काल है। एक जीवकी अपेक्षा जघन्य काल अन्तर्मुहूर्त है और उत्कृष्ट अनन्त काल है जिसका प्रमाण असंख्यात पुद्गल परिवर्तन है । तथा सासादनसम्यग्दृष्टिसे लेकर अनिवृत्तिबादर तक प्रत्येकका सामान्योक्त काल है। किन्तु असंयतसम्यग्दृष्टिका नाना जीवोंकी अपेक्षा सब काल है। एक जीवकी अपेक्षा जघन्य काल अन्तर्मुहूर्त है और उत्कृष्ट काल कुछ कम तेतीस सागरोपम है । तथा वेदरहित जीवोंका काल ओघके समान है।
899. कषाय मार्गणाके अनुवादसे मिथ्यादृष्टिसे लेकर अप्रमत्तसंयत तक चारों कषायों का काल मनोयोगियोंके समान है। तथा दोनों उपशमक, दोनों क्षपक, केवल लोभवाले और कषायरहित जीवोंका सामान्योक्त काल है।
$100. ज्ञान मार्गणाके अनुवादसे मत्यज्ञानी और श्रुताज्ञानियोंमें मिथ्यादृष्टि और सासादनसम्यग्दृष्टिका काल ओघके समान है। विभंगज्ञानियोंमें मिथ्यादृष्टिका नाना जीवोंकी अपेक्षा सब काल है। एक जीवकी अपेक्षा जघन्य काल अन्तर्मुहूर्त है और उत्कृष्ट काल कुछ कम तेतीस सागरोपम है। तथा सासादनसम्यग्दष्टिका सामान्योक्त काल है। आभिनिबोधिकज्ञानी, भ्रतज्ञानी, अवधिज्ञानी, मनःपर्ययज्ञानी और केवलज्ञानियोंका सामान्योक्त काल है।
$ 101. संयम मार्गणाके अनुवादसे सामायिकसंयत, छेदोपस्थापनासंयत, परिहारविशुद्धिसंयत, सूक्ष्मसाम्परायसंयत, यथाख्यातशुद्धिसंयत, संयतासंयत और चारों असंयतोंका सामान्योक्त काल है।
$102. दर्शन मार्गणाके अनुवादसे चक्षुदर्शनवालोंमें मिथ्यादृष्टिका नाना जीवोंकी अपेक्षा सब काल है। एक जीवकी अपेक्षा जघन्य काल अन्तर्मुहूर्त है और उत्कृष्ट काल दो 1. यह सादि सान्त कालका निर्देश है। 2. सातवें नरक में असंयत सम्यग्दृष्टिका जो उत्कृष्ट काल है वही यहाँ नपुंसक वेदमें असंयत सम्यग्दृष्टिका उत्कृष्ट काल कहा है। 3. मिथ्यादृष्टि नारकी या देवके उत्पन्न होनेके बाद पर्याप्त होने पर ही विभंगज्ञान प्राप्त होता है। इसीसे यहाँ एक जीवकी अपेक्षा मिथ्यादृष्टिके विभंगज्ञानका उत्कृष्ट काल कुछ कम तेतीस सागर कहा है।

Translation AI Generated

## **Translation of the Jain Text:**

**441 Sarvarthasiddhi**

**[118898]** In relation to all beings, time is infinite. For a single being, the shortest time is an antarmūhurta (a fraction of a muhūrta, which is 48 minutes). The longest time is infinite, measured by countless pudgala transformations. This is the same for all beings from those with sā-sādana samyagdṛṣṭi (right faith with attachment) to those with anivṛtti-bādar (complete cessation of karma).

**[899]** For those with asamyata samyagdṛṣṭi (right faith without restraint), time is infinite in relation to all beings. For a single being, the shortest time is an antarmūhurta. The longest time is less than thirty sāgara (oceans). This is the same for all beings without vedas (scriptural knowledge).

**[899]** In relation to the four kṣayās (passions) through kṣayā-anuvāda (the process of diminishing passions), the time for those with mithyādṛṣṭi (false faith) to those with apramātta-samyata (perfect restraint) is the same as for those with manoyoga (mental concentration). The time for the two upaśamaka (passions that cause suffering), the two kṣapaka (passions that cause destruction), those with only lobha (greed), and those without kṣayās is the same.

**[8100]** In relation to knowledge through jñāna-anuvāda (the process of gaining knowledge), the time for those with matyajñāna (knowledge of death) and śrutājñāna (knowledge from scriptures) is the same as for those with mithyādṛṣṭi and sā-sādana samyagdṛṣṭi. For those with vibhaṅga-jñāna (knowledge of the destruction of karma), time is infinite in relation to all beings. For a single being, the shortest time is an antarmūhurta. The longest time is less than thirty sāgara. The time for those with sā-sādana samyagdṛṣṭi is the same. The time for those with ābhinibodika-jñāna (knowledge of the subtle), śruta-avadhi-jñāna (knowledge of the past), manaḥ-paryaya-jñāna (knowledge of the mind), and kevala-jñāna (omniscience) is the same.

**[101]** In relation to restraint through samyamā-anuvāda (the process of gaining restraint), the time for those with sāmayika-samyata (restraint through daily meditation), chheda-upasthāpana-samyata (restraint through the destruction of karma), pariharā-viśuddhi-samyata (restraint through purification), sūṣma-sāmprāya-samyata (restraint through subtle practice), yathākhyāta-viśuddhi-samyata (restraint through perfect purity), samyata-samyata (restraint through restraint), and the four asamyata (unrestrained) is the same.

**[102]** In relation to perception through darśana-anuvāda (the process of gaining perception), the time for those with cakṣu-darśana (visual perception) and mithyādṛṣṭi is infinite in relation to all beings. For a single being, the shortest time is an antarmūhurta. The longest time is two thousand sāgara. The time for those with sā-sādana samyagdṛṣṭi and others with kṣīṇa-kṣayā (diminished passions) is the same.

**[102]** For those with napuṃsaka-veda (knowledge of the neuter gender), the time for mithyādṛṣṭi is infinite in relation to all beings. For a single being, the shortest time is an antarmūhurta. The longest time is infinite, measured by countless pudgala transformations. This is the same for all beings from those with sā-sādana samyagdṛṣṭi to those with anivṛtti-bādar. However, for those with asamyata samyagdṛṣṭi, time is infinite in relation to all beings. For a single being, the shortest time is an antarmūhurta. The longest time is less than thirty sāgara. This is the same for all beings without vedas.

**[899]** In relation to the four kṣayās through kṣayā-anuvāda, the time for those with mithyādṛṣṭi to those with apramātta-samyata is the same as for those with manoyoga. The time for the two upaśamaka, the two kṣapaka, those with only lobha, and those without kṣayās is the same.

**[100]** In relation to knowledge through jñāna-anuvāda, the time for those with matyajñāna and śrutājñāna is the same as for those with mithyādṛṣṭi and sā-sādana samyagdṛṣṭi. For those with vibhaṅga-jñāna, time is infinite in relation to all beings. For a single being, the shortest time is an antarmūhurta. The longest time is less than thirty sāgara. The time for those with sā-sādana samyagdṛṣṭi is the same. The time for those with ābhinibodika-jñāna, śruta-avadhi-jñāna, manaḥ-paryaya-jñāna, and kevala-jñāna is the same.

**[101]** In relation to restraint through samyamā-anuvāda, the time for those with sāmayika-samyata, chheda-upasthāpana-samyata, pariharā-viśuddhi-samyata, sūṣma-sāmprāya-samyata, yathākhyāta-viśuddhi-samyata, samyata-samyata, and the four asamyata is the same.

**[102]** In relation to perception through darśana-anuvāda, the time for those with cakṣu-darśana and mithyādṛṣṭi is infinite in relation to all beings. For a single being, the shortest time is an antarmūhurta. The longest time is two thousand sāgara. The time for those with sā-sādana samyagdṛṣṭi and others with kṣīṇa-kṣayā is the same.

**Notes:**

1. This