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 215

-1128 8 228] प्रथमोऽध्यायः
[95 भक्तिपरिणामो भवतीति विषयस्य' इत्यभिसंबध्यते । 'द्रव्येषु' इति बहुवचननिर्देशः सर्वेषां जीवधर्माधर्म 'कालाकाशपुद्गलानां संग्रहार्थः । तद्विशेषणार्थ 'असर्वपर्याय' ग्रहणम् । तानि द्रव्याणि मतिश्रुतयोविषयभावमापद्यमानानि कतिपयरेव पर्यायविषयभावमास्कन्दन्ति न सर्वपर्यायैरनन्तरपीति । अत्राह-धर्मास्तिकायादीन्यतीन्द्रियाणि तेषु मतिज्ञानं न प्रवर्तते । अतः सर्वद्रव्येषु मतिज्ञानं वर्तत इत्ययुक्तम् ? नैष दोषः; अनिन्द्रियाख्यं करणमस्ति तदालम्बनो नोइन्द्रियावरणक्षयोपशमलन्धिपूर्वक उपयोगोऽवग्रहादिरूपः प्रागेवोपजायते । ततस्तत्पूर्व श्रुतज्ञानं द्विषयेषु स्वयोग्येषु व्याप्रियते। 8225. अथ मतिश्रुतयोरनन्तनिर्देशार्हस्यावधेः को विषनिबन्ध इत्यत आह
रूपिष्ववधेः ॥27॥ 8 226. विषयनिबन्धः' इत्यनुवर्तते । 'रूपिषु' इत्यनेन पुद्गलाः पुद्गलद्रव्यसंबन्धाश्च जीवाः परिगृह्यन्ते । रूपिष्वेवावधेविषनिबन्धो 'नारूपिष्विति नियमः क्रियते। रूपिष्वपि भवन्न सर्वपर्यायेष, स्वयोग्येष्वेवेत्यवधारणार्थमसर्वपर्यायेष्विभिसंबध्यते।। 8 227. अथ तदनन्तनिर्देशभाजो मनःपर्ययस्य को विषयनिबन्ध इत्यत आह
तदनन्तभागे मनःपर्ययस्य ॥28॥
करना चाहिए ? समाधान---नहीं करना चाहिए, क्योंकि विषय पदका ग्रहण प्रकरण प्राप्त है। शंका-कहाँ प्रकरणमें आया है ? समाधान---'विशुद्धिक्षेत्रस्वामिविषयेभ्यः' इस सूत्रमें आया है। वहाँसे 'विषय' पदको ग्रहण कर अर्थके अनुसार उसकी विभक्ति बदल ली है, इसलिए यहाँ षष्ठी विभक्तिके अर्थ में उसका ग्रहण हो जाता है । सूत्र में 'द्रव्येषु' बहुवचनान्त पदका नि जीव, पुद्गल, धर्म, अधर्म, आकाश और काल इन सब द्रव्योंका संग्रह करनेके लिए किया है। और इन सब द्रव्योंके विशेषणरूपसे 'असर्वपर्यायेषु' पदका ग्रहण किया है । वे सब द्रव्य मतिज्ञान और श्रुतज्ञानके विषयभावको प्राप्त होते हुए कुछ पर्यायोंके द्वारा ही विषयभावको प्राप्त होते हैं. सब पर्यायोंके द्वारा नहीं और अनन्त पर्यायोंके द्वारा भी नहीं। शंका---धर्मास्तिकाय आदि अतीन्द्रिय हैं। उनमें मतिज्ञानकी प्रवृत्ति नहीं हो सकती, अतः 'सब द्रव्योंमें मतिज्ञानकी प्रवृत्ति होती है' यह कहना अयुक्त है ? समाधान-यह कोई दोष नहीं है, क्योंकि अनिन्द्रिय नामका एक करण है। उसके आलम्बनसे नोइन्द्रियावरण कर्मके क्षयोपशमरूप लब्धिपूर्वक अवग्रह आदिरूप उपयोग पहले ही उत्पन्न हो जाता है, अतः तत्पूर्वक होनेवाला श्रुतज्ञान अपने योग्य इन विषयोंमें व्यापार करता है।
225. मतिज्ञान और श्रुतज्ञानके अनन्तर निर्देशके योग्य अवधिज्ञानका विषय क्या है आगे सूत्र द्वारा इसी बातको बतलाते हैं---
"अवधिज्ञानकी प्रवृत्ति रूपी पदार्थो में होती है ॥27॥
8 226. पिछले सूत्रसे 'विषयनिबन्धः' पदकी अनुवृत्ति होती है। 'रूपिषु' पद-द्वारा पदगलों और पुद्गलोंमें बद्ध जीवोंका ग्रहण होता है । इस सूत्रद्वारा 'रूपी पदार्थोंमें हो अवधि
का विषय सम्बन्ध है. अरूपी पदार्थो में नहीं' यह नियम किया गया है। रूपी पदार्थों में होता हुआ भी उनकी सब पर्यायोंमें नहीं होता, किन्तु स्वयोग्य पर्यायोंमें ही होता है इस प्रकारका निश्चय करनेके लिए 'असर्वपर्यायेष' पदका सम्बन्ध होता है।
8 227. अब इसके अनन्तर निर्देशके योग्य मनःपर्ययज्ञानका विषयसम्बन्ध क्या है इस बातके बतलानेके लिए आगेका सूत्र कहते हैं
मनःपर्ययज्ञानको प्रवृत्ति अवधिज्ञानके विषयके अनन्तवें भागमें होती है ।।28। 1. धर्माकाश-मः। 2. नारूपेष्विति-म.।

Translation AI Generated

## Chapter One

[95] This chapter deals with the subject of the outcome of devotion. The word "द्रव्येषु" (dravyeṣu) in the plural refers to the collection of all living beings, their virtues and vices, as well as time, space, and matter. The term "असर्वपर्यायेषु" (asarvaparyayeṣu) is used to qualify these substances. These substances, when they become the object of perception and scriptural knowledge, are only attained by a few categories, not by all categories, and not even by infinite categories. Here it is said: The subtle objects like the dharma-āstikāya, etc., are beyond the senses. Perception does not operate on them. Therefore, it is not appropriate to say that perception operates on all substances. This is not a fault; there is a faculty called the "अनिन्द्रिय" (anindriya). Its object is not attained through the senses, but through the cessation of the obscurations of the senses, the calming of the karmas, and the attainment of the fruits. This kind of use, in the form of grasping, etc., arises beforehand. Therefore, the scriptural knowledge that precedes it operates on these objects, which are suitable for it. 8225. Now, what is the object of the knowledge of clairvoyance, which is worthy of infinite description? This is explained in the following sūtra:

"Clairvoyance operates on objects that have form." ||27|| 8226. The term "विषयनिबन्धः" (viṣayanibandhaḥ) is carried over from the previous sūtra. The word "रूपिषु" (rūpiṣu) refers to matter and living beings bound to matter. This sūtra establishes the rule that "clairvoyance operates on objects that have form, not on those that do not." Even though it operates on objects that have form, it does not operate on all their categories, but only on those that are suitable for it. This is why the term "असर्वपर्यायेषु" (asarvaparyayeṣu) is used.

8227. Now, what is the object of the knowledge of mind-reading, which is also worthy of infinite description? This is explained in the following sūtra:

"Mind-reading operates on the infinite parts of the object of clairvoyance." ||28||

Should we do it? Solution: We should not do it, because the term "विषय" (viṣaya) is taken from the context. Question: Where does it appear in the context? Solution: It appears in the sūtra "विशुद्धिक्षेत्रस्वामिविषयेभ्यः" (viśuddhikṣetrasvāmiviṣayeṣu). From there, the term "विषय" (viṣaya) is taken and its case ending is changed according to the meaning. Therefore, it is taken here in the sense of the sixth case ending. The word "द्रव्येषु" (dravyeṣu) in the plural is used to refer to the collection of all substances, including living beings, matter, virtue, vice, space, and time. The term "असर्वपर्यायेषु" (asarvaparyayeṣu) is used to qualify all these substances. All these substances, when they become the object of perception and scriptural knowledge, are only attained by a few categories, not by all categories, and not even by infinite categories. Question: The subtle objects like the dharma-āstikāya, etc., are beyond the senses. Perception does not operate on them. Therefore, it is not appropriate to say that perception operates on all substances. Solution: This is not a fault; there is a faculty called the "अनिन्द्रिय" (anindriya). Its object is not attained through the senses, but through the cessation of the obscurations of the senses, the calming of the karmas, and the attainment of the fruits. This kind of use, in the form of grasping, etc., arises beforehand. Therefore, the scriptural knowledge that precedes it operates on these objects, which are suitable for it.

225. Now, what is the object of the knowledge of clairvoyance, which is worthy of infinite description? This is explained in the following sūtra:

"Clairvoyance operates on objects that have form." ||27||

8226. The term "विषयनिबन्धः" (viṣayanibandhaḥ) is carried over from the previous sūtra. The word "रूपिषु" (rūpiṣu) refers to matter and living beings bound to matter. This sūtra establishes the rule that "clairvoyance operates on objects that have form, not on those that do not." Even though it operates on objects that have form, it does not operate on all their categories, but only on those that are suitable for it. This is why the term "असर्वपर्यायेषु" (asarvaparyayeṣu) is used.

8227. Now, what is the object of the knowledge of mind-reading, which is also worthy of infinite description? This is explained in the following sūtra:

"Mind-reading operates on the infinite parts of the object of clairvoyance." ||28||

1. धर्माकाश-मः. 2. नारूपेष्विति-म.