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
[1188 111पृथक्त्वैरभ्यधिकानि । संयतासंयतप्रमत्ताप्रमत्तानां नानाजीवापेक्षया नास्त्यन्तरम् । एकजीवं प्रति जयन्येनान्तर्मुहूर्तः। उत्कर्षेण पूर्वकोटोपृथक्त्वानि। चतुर्णामुपशमकानां नानाजीवापेक्षया सामान्यवत् । एकजीवं प्रति जघन्येनान्तर्मुहूर्तः। उत्कर्षेण पूर्वकोटीपृथक्त्वानि। शेषाणां सामान्यवत् ।
112. देवगतौ देवानां मिय्यादृष्टयसंयतसम्यग्दृष्ट यो नाजीवापेक्षया नास्त्यन्तरम् । एकजीवं प्रति जघन्येनान्तर्महर्तः । उत्कर्षेण एकत्रिशत्सागरोपमाणि देशोनानि। सासादनसम्यग्दष्टिसम्यग्मिथ्यादृष्टयो नाजीवापेक्षया सामान्यवत् । एकजीवं प्रति जघन्येन पल्योपमासंख्येयभागोऽन्तर्मुहूर्तश्च । उत्कर्षेणैकत्रिंशत्सागरोपमाणि देशोनानि ।
113. इन्द्रियानुवादेन एकेन्द्रियाणां नानाजीवापेक्षया नास्त्यन्तरम् । एकजीवापेक्षया जघन्येन क्षुद्रभवग्रहणम् । उत्कर्षेण द्वे सागरोपमसहस्र पूर्वकोटोपृथक्त्वरभ्यधिके । विकलेन्द्रियाणां नानाजीवापेक्षया नास्त्यन्तरम् । एकजीवं प्रति जघन्येन क्षुद्रभवग्रहणम् । उत्कर्षेणानन्तः कालोऽसंख्येयाः पुद्गलपरिवर्ताः । एवमिन्द्रियं प्रत्यन्तरमुक्तम् । गुणं प्रत्युभयतोऽपि नास्त्यन्तरम् । पञ्चेन्द्रियेष मिथ्यादष्टः सामान्यवत । सासादनसम्यग्दष्टिसम्यङमिथ्यादष्टयो नाजीवापेक्षय सामान्यवत् । एकजीवं प्रति जघन्येन पल्योपमासंख्येयभागोऽन्तर्मुहूर्तश्च । उत्कर्षेण सागरोपमसहस्र अपेक्षा अन्तर नहीं है । एक जीवकी अपेक्षा जघन्य अन्तर अन्तर्मुहूर्त और उत्कृष्ट अन्तर पूर्वकोटिपथक्त्व है। चारों उपशमकोंका नाना जीवोंकी अपेक्षा अन्तर ओघके समान है। एक जीवकी अपेक्षा जघन्य अन्तर अन्तमुहूर्त और उत्कृष्ट अन्तर पूर्वकोटीपृथक्त्व है। शेष गुणस्थानों का अन्तर ओघके समान है।
8112. देवगतिमें देवोंमें मिथ्यादृष्टि और असंयतसम्यग्दृष्टिका नाना जीवोंकी अपेक्षा अन्तर नहीं है। एक जीवकी अपेक्षा जघन्य अन्तर अन्तमुहूर्त और उत्कृष्ट अन्तर कुछ कम इकतीस सागरोपम है। सासादनसम्यग्दृष्टि और सम्यग्मिथ्यादष्टिका नाना जीवोंकी अपेक्षा अन्तर ओघके समान है। एक जीवकी अपेक्षा जघन्य अन्तर क्रमशः पल्योपमका असंख्यातवाँ भाग और अन्तमुहूर्त है । तथा उत्कृष्ट अन्तर कुछ कम इकतीस सागरोपम है।
6113. इन्द्रिय मार्गणाके अनुवादसे एकेन्द्रियोंमें नाना जीवोंकी अपेक्षा अन्तर नहीं है। 'एक जीवकी अपेक्षा जघन्य अन्तर क्षुद्रभवग्रहणप्रमाण और उत्कृष्ट अन्तर पूर्वकोटिपृथक्त्व अधिक दो हजार सागरोपम है। विकलेन्द्रियोंमें नाना जीवोंकी अपेक्षा अन्तर नहीं है। एक जीवकी समक्षा जघन्य अन्तर क्षद्रभवग्रहणप्रमाण और उत्कृष्ट अन्तर अनन्त काल है जिसका प्रमाण असंख्यात पुद्गल परिवर्तन है। इस प्रकार इन्द्रियकी अपेक्षा अन्तर कहा । गुणस्थानकी अपेक्षा विचार करने पर तो इनके नाना जीवोंकी अपेक्षा और एक जीवकी अपेक्षा दोनों अपेक्षाओंसे भी अन्तर नहीं है या उत्कृष्ट और जघन्य दोनों प्रकारसे अन्तर नहीं है। पंचेन्द्रियोंमें मिथ्यादष्टिका अन्तर ओघके समान है। सासादनसम्यग्दृष्टि और सम्यग्मिथ्यादृष्टिका नाना जीवोंकी अपेक्षा अन्तर ओघके समान है। एक जीवकी अपेक्षा जघन्य अन्तर क्रमश: पल्योपमका असंख्यातवाँ 1. भोगभूमिमें संयमासंयम या संयमकी प्राप्ति सम्भव नहीं, इसलिए सैतालीस पर्वकोटिके भीतर ही यह अन्तर नाया है। 2. देवोंमें नौवें ग्रैवेयक तक हो गुणस्थान परिवर्तन सम्भव है । इसीसे यहाँ मिथ्यात्व और सम्यक्त्वका उत्कृष्ट अन्तर कुछ कम इकतीस सागर बतलाया है। 3. त्रस पर्यायमें रहनेका उत्कृष्ट कान पूर्वकोटि पृथक्त्व अधिक दो हजार सागरोपम है। इसीसे एकेन्द्रियोंका उक्त प्रमाण उत्कृष्ट अन्तर कालाया है।

Translation AI Generated

## Translation:

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**Sarvarthasiddhi:**

[1188 111] There is no difference between the *naana jeevas* (various living beings) in terms of *prthaktva* (individuality) for *samyata* (restrained), *asamyaata* (unrestrained), *pramatta* (distracted), and *apramatta* (undistracted). For a single *jeeva* (living being), the *jghanya* (inferior) difference is *antarmuhoorta* (less than a moment), and the *utkarsha* (superior) difference is *purvakoti prthaktva* (a billion times the previous individuality). For the four *upashamaka* (pacifiers), the difference is similar to that of *naana jeevas*. For a single *jeeva*, the *jghanya* difference is *antarmuhoorta*, and the *utkarsha* difference is *purvakoti prthaktva*. The difference for the remaining *gunasthana* (stages of spiritual progress) is similar to that of *naana jeevas*.

[112] In *devagati* (the state of being a god), there is no difference between *mithyadrishti* (false belief) and *asamyaatsamyagdristi* (unrestrained right belief) in comparison to *naana jeevas*. For a single *jeeva*, the *jghanya* difference is *antarmuhoorta*, and the *utkarsha* difference is less than thirty-one *sagaropama* (ocean-sized) *desha* (regions). The difference between *saasadan* (enjoyment) *samyagdristi* (right belief) and *samyagmithyadrishti* (right-false belief) is similar to that of *naana jeevas*. For a single *jeeva*, the *jghanya* difference is a fraction of a *palyopama* (a measure of time) and *antarmuhoorta*, and the *utkarsha* difference is less than thirty-one *sagaropama* *desha*.

[113] In terms of *indriyanuvaada* (the path of the senses), there is no difference between *ekendriya* (one-sensed beings) and *naana jeevas*. For a single *jeeva*, the *jghanya* difference is *kshudrabhavgrahana* (the perception of a small object), and the *utkarsha* difference is more than two thousand *sagaropama* *purvakoti prthaktva*. There is no difference between *vikaleindriya* (disabled-sensed beings) and *naana jeevas*. For a single *jeeva*, the *jghanya* difference is *kshudrabhavgrahana*, and the *utkarsha* difference is *ananta kaala* (infinite time) with countless *pudgalparivarta* (changes in matter). Thus, the difference in terms of *indriya* is explained. In terms of *guna* (qualities), there is no difference in both *naana jeevas* and a single *jeeva*. The difference between *mithyadrishti* in *panchendriya* (five-sensed beings) is similar to that of *naana jeevas*. The difference between *saasadan* *samyagdristi* and *samyagmithyadrishti* is similar to that of *naana jeevas*. For a single *jeeva*, the *jghanya* difference is a fraction of a *palyopama* and *antarmuhoorta*, and the *utkarsha* difference is a thousand *sagaropama*.

[8112] In *devagati*, there is no difference between *mithyadrishti* and *asamyaatsamyagdristi* in comparison to *naana jeevas*. For a single *jeeva*, the *jghanya* difference is *antarmuhoorta*, and the *utkarsha* difference is slightly less than thirty-one *sagaropama*. The difference between *saasadan* *samyagdristi* and *samyagmithyadrishti* is similar to that of *naana jeevas*. For a single *jeeva*, the *jghanya* difference is a fraction of a *palyopama* and *antarmuhoorta*, and the *utkarsha* difference is slightly less than thirty-one *sagaropama*.

[6113] In terms of *indriyanuvaada*, there is no difference between *ekendriya* and *naana jeevas*. For a single *jeeva*, the *jghanya* difference is *kshudrabhavgrahana*, and the *utkarsha* difference is more than two thousand *sagaropama* *purvakoti prthaktva*. There is no difference between *vikaleindriya* and *naana jeevas*. For a single *jeeva*, the *jghanya* difference is *kshudrabhavgrahana*, and the *utkarsha* difference is *ananta kaala* with countless *pudgalparivarta*. Thus, the difference in terms of *indriya* is explained. In terms of *guna*, there is no difference in both *naana jeevas* and a single *jeeva*. The difference between *mithyadrishti* in *panchendriya* is similar to that of *naana jeevas*. The difference between *saasadan* *samyagdristi* and *samyagmithyadrishti* is similar to that of *naana jeevas*. For a single *jeeva*, the *jghanya* difference is a fraction of a *palyopama* and *antarmuhoorta*, and the *utkarsha* difference is a thousand *sagaropama*.

1. In *bhogabhoomi* (the realm of enjoyment), *samyama* (restraint) and *asamyama* (unrestraint) or the attainment of *samyama* is not possible, therefore this difference is only within forty-nine *parvakoti* (a billion times a billion).
2. In *deva* (gods), *gunasthana* (stages of spiritual progress) can change up to the ninth *graiveya* (a type of god). This is why the *utkarsha* difference between *mithyatva* (false belief) and *samyaktva* (right belief) is slightly less than thirty-one *sagaropama*.
3. The *utkarsha* difference for staying in *tras* (a type of *paryaya* (cycle of existence)) is more than two