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 207

---1120 $ 211] प्रथमोऽध्यायः
[87 श्रुतमपि क्वचिन्मतिरित्युपचर्यते, मतिपूर्वकत्वादिति ।
8 210. भेदशब्दः प्रत्येक परिसमाप्यते-द्विभेदमनेकभेदं द्वादशभेदमिति । द्वि भेदं तावत् - अङ्गबाह्यमङ्गप्रविष्टमिति । अङ्गबाह्यमनेकविधं दशवकालिकोत्तराध्ययनादि । अङ्गप्रविष्टं द्वादशविधम । तद्यथा, आचारः सुत्रकृतं स्थानं समवायः व्याख्यान
तधर्मकथा उपासकाध्ययनं अन्तकृद्दशं अनुत्तरौपपादिकदशं प्रश्नव्याकरणं विपाकसूत्रं दृष्टिवाद इति । दृष्टिवादः पञ्चविध:परिकर्म सूत्रं प्रथमानुयोगः पूर्वगतं चूलिका चेति । तत्र पूर्वगतं चतुर्दशविधम्-उत्पादपूर्व अग्रायणीयं वीर्यानुप्रवादं अस्तिनास्तिप्रवादं ज्ञानप्रवादं सत्यप्रवादं आत्मप्रवादं कर्मप्रवादं प्रत्याख्याननामधेयं विद्यानुप्रवादं कल्याणनामधेयं प्राणावायं क्रियाविशालं लोकबिन्दुसारमिति । तदेतत् श्रुतं द्विभेदमनेकभेदं द्वादशभेदमिति।
211. किंकृतोऽयं विशेषः ? 'वक्तृविशेषकृतः । त्रयो वक्तार:-सर्वज्ञस्तीर्थकर इतरो वा श्रुतकेवली आरातीयश्चेति । तत्र सर्वज्ञेन परमर्षिणा परमाचिन्त्यकेवलज्ञानविभूतिविशेषेण अर्थत आगम उद्दिष्टः । तस्य प्रत्यक्षदर्शित्वात्प्रक्षीणदोषत्वाच्च प्रामाण्यम् । तस्य साक्षाच्छिष्यर्बुद्धयतिशद्धियुक्तैर्गणधरैः श्रुतकेवलिभिरनुस्मृतग्रन्थरचनमङ्गपूर्वलक्षणम् । तत्प्रमाणम् ; तत्प्रामाण्यात् । आरातीयैः पुनराचार्य: कालदोषात्संक्षिप्तायुर्मतिबलशिष्यानुग्रहार्थ दशवकालिकाद्युपनिबद्धम् । तत्प्रमाणमर्थतस्तदेवेदमिति क्षीरार्णवजलं घटगृहीतमिव। अनन्तर उसे उससे धूमादि पदार्थविषयक प्रथम श्रुतज्ञान हुआ । यदि उसे धूमादि और अग्नि आदि द्रव्यके सम्बन्धका ज्ञान है तो वह धूमादिके निमित्तसे अग्नि आदि द्रव्यको जानता है और तब भी श्रुतज्ञानसे श्रुतज्ञान उत्पन्न होता है। इसलिए मतिज्ञानपूर्वक ही श्रुतज्ञान होता है यह बात नहीं बनती ? समाधान-यह कोई दोष नहीं है, क्योंकि जहाँपर श्रुतज्ञानपूर्वक श्रुतज्ञान होता है वहाँपर प्रथम श्रुतज्ञान उपचारसे मतिज्ञान माना गया है । श्रुतज्ञान भी कहींपर मतिज्ञानरूपसे उपचरित किया जाता है क्योंकि श्रुतज्ञान मतिज्ञानपूर्वक होता है ऐसा नियम है।
8 210. सूत्रमें आये हुए 'भेद' शब्दको दो आदि प्रत्येक शब्दके साथ जोड़ लेना चाहिए। यथा-दो भेद, अनेक भेद और बारह भेद । श्रुतज्ञानके दो भेद अंगबाह्य और अंगप्रविष्ट हैं। अंगबाह्यके दशवकालिक और उत्तराध्ययन आदि अनेक भेद हैं। अंगप्रविष्टके बारह भेद हैं। यथा-आचार, सूत्रकृत, स्थान, समवाय, व्याख्याप्रज्ञप्ति, ज्ञातृधर्मकथा, उपासकाध्ययन, अन्तकृद्दश, अनुत्तरौपपादिकदश, प्रश्नव्याकरण, विपाकसूत्र और दृष्टिवाद । दृष्टिवादके पाँच भेद हैंपरिकर्म, सूत्र, प्रथमानुयोग, पूर्वगत और चूलिका । इनमें से पूर्वगतके चौदह भेद हैं-उत्पादपूर्व, आग्रायणीय, वीर्यानुवाद, अस्तिनास्तिप्रवाद, ज्ञानप्रवाद, सत्यप्रवाद, आत्मप्रवाद, कर्मप्रवाद, प्रत्याख्याननामधेय, विद्यानुवाद, कल्याणनामधेय, प्राणावाय, क्रियाविशाल और लोकबिन्दुसार। इस प्रकार यह श्रुत दो प्रकारका, अनेक प्रकारका और बारह प्रकारका है।
8211. शंका-यह भेद किंकृत है ? समाधान-यह भेद वक्ताविशेषकृत है। वक्ता तीन प्रकारके हैं-सर्वज्ञ तीर्थंकर या सामान्य केवली तथा श्रुतकेवली और आरातीय। इनमें से परम ऋषि सर्वज्ञ उत्कृष्ट और अचिन्त्य केवलज्ञानरूपी विभूतिविशेषसे युक्त हैं। इस कारण उन्होंने अर्थरूपसे आगमका उपदेश दिया। ये सर्वज्ञ प्रत्यक्षदर्शी और दोषमुक्त हैं, इसलिए प्रमाण हैं। इनके साक्षात् शिष्य और बुद्धिके अतिशयरूप ऋद्धिसे युक्त गणधर श्रुतकेवलियोंने अर्थरूप आगमका स्मरण कर अंग और पूर्वग्रन्थोंकी रचना की। सर्वज्ञदेवकी प्रमाणताके कारण ये भी प्रमाण हैं । तथा आरातीय आचार्योंने कालदोषसे जिनकी आयु, मति और बल घट गया है ऐसे 1. -शेषः । विशेषपक्तृतो विशेषः कृतः । आ., दि. 1, दि. 2 ।

Translation AI Generated

## Chapter 1

[87 It is sometimes said that knowledge is also a type of faith, because it is preceded by faith.
8 210. The word "Bhed" (difference) is to be understood in conjunction with each of the words "two", "many", and "twelve". There are two types of knowledge: Anga-Bahya (external to the Angas) and Anga-Pravesht (internal to the Angas). Anga-Bahya has many types, such as Dasha-Vakalika, Uttara-Adhyayana, etc. Anga-Pravesht has twelve types. These are: Achar, Sutra-Krit, Sthan, Samavay, Vyakhyan-Prajnapti, Jnatri-Dharma-Katha, Upasaka-Adhyayana, Antakrid-Dasha, Anuttaraupapaddhika-Dasha, Prashna-Vyakaran, Vipaka-Sutra, and Drishti-Vad. Drishti-Vad has five types: Pari-Karma, Sutra, Prathama-Anuyog, Purva-Gat, and Chulika. Of these, Purva-Gat has fourteen types: Utpad-Purva, Agrayaniya, Virya-Anu-Vad, Asti-Nasthi-Pravad, Gyan-Pravad, Satya-Pravad, Atma-Pravad, Karma-Pravad, Pratyakhyan-Namadhey, Vidya-Anu-Vad, Kalyan-Namadhey, Pran-Avyay, Kriya-Vishal, and Lok-Bin-Dusar. Thus, this knowledge is of two types, many types, and twelve types.
8 211. What is the reason for this difference? The difference is due to the difference in the speaker. There are three types of speakers: Sarvagya (omniscient) Tirthankara, or a general Kevali, and Shruta-Kevali, and Araatiya. Of these, the supreme sage, Sarvagya, is endowed with the special excellence of the supreme and inconceivable Kevala-Gyan. Therefore, he has taught the Agam in the form of meaning. He is a direct witness and free from defects, therefore he is authoritative. His direct disciples, the Ganadharas, who are endowed with extraordinary intellectual powers, are Shruta-Kevalis, and they have composed the Angas and the Purva-Granthas by remembering the Agam in its meaning form. They are authoritative because of the authority of the Sarvagya. The Araatiya Acharayas, due to the defect of time, have a shortened lifespan, and they have composed the Dasha-Vakalika, etc., for the benefit of their disciples who have limited intellect and strength. Their authority is based on the fact that they are the same as the original, like milk from the ocean taken in a pot.
After that, he had the first knowledge of smoke, etc. If he has knowledge of the relationship between smoke, etc., and fire, etc., then he knows fire, etc., from the cause of smoke, etc., and even then, knowledge arises from knowledge. Therefore, isn't it true that knowledge arises only after faith?
Solution: This is not a defect, because where knowledge arises from knowledge, the first knowledge is considered to be faith by convention. Knowledge is also sometimes considered to be faith by convention, because it is a rule that knowledge arises from faith.
8 210. The word "Bhed" (difference) that appears in the Sutra should be combined with each of the words "two", "many", and "twelve". For example, two types, many types, and twelve types. There are two types of knowledge: Anga-Bahya (external to the Angas) and Anga-Pravesht (internal to the Angas). Anga-Bahya has many types, such as Dasha-Vakalika, Uttara-Adhyayana, etc. Anga-Pravesht has twelve types. These are: Achar, Sutra-Krit, Sthan, Samavay, Vyakhyan-Prajnapti, Jnatri-Dharma-Katha, Upasaka-Adhyayana, Antakrid-Dasha, Anuttaraupapaddhika-Dasha, Prashna-Vyakaran, Vipaka-Sutra, and Drishti-Vad. Drishti-Vad has five types: Pari-Karma, Sutra, Prathama-Anuyog, Purva-Gat, and Chulika. Of these, Purva-Gat has fourteen types: Utpad-Purva, Agrayaniya, Virya-Anu-Vad, Asti-Nasthi-Pravad, Gyan-Pravad, Satya-Pravad, Atma-Pravad, Karma-Pravad, Pratyakhyan-Namadhey, Vidya-Anu-Vad, Kalyan-Namadhey, Pran-Avyay, Kriya-Vishal, and Lok-Bin-Dusar. Thus, this knowledge is of two types, many types, and twelve types.
8211. Doubt: What is the reason for this difference? Solution: The difference is due to the difference in the speaker. There are three types of speakers: Sarvagya (omniscient) Tirthankara, or a general Kevali, and Shruta-Kevali, and Araatiya. Of these, the supreme sage, Sarvagya, is endowed with the special excellence of the supreme and inconceivable Kevala-Gyan. Therefore, he has taught the Agam in the form of meaning. He is a direct witness and free from defects, therefore he is authoritative. His direct disciples, the Ganadharas, who are endowed with extraordinary intellectual powers, are Shruta-Kevalis, and they have composed the Angas and the Purva-Granthas by remembering the Agam in its meaning form. They are authoritative because of the authority of the Sarvagya. The Araatiya Acharayas, due to the defect of time, have a shortened lifespan, and they have composed the Dasha-Vakalika, etc., for the benefit of their disciples who have limited intellect and strength. Their authority is based on the fact that they are the same as the original, like milk from the ocean taken in a pot.
1. -Rest. The difference is made due to the difference in the speaker. A., Di. 1, Di. 2. ]