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 234

114] सर्वार्थसिद्धी
[216 8 264___$264. य एकविंशतिविकल्पऔदयिको भावउद्दिष्टस्तस्य'भेदसंज्ञासंकीर्तनार्थमिदमुच्यते-- गतिकषायलिङ्गमिथ्यादर्शनाज्ञानासंयतासिद्धलेश्याश्चतुश्चतुस्त्येकैकैकैकपडभेदाः ॥6॥
$ २६५. यथाक्रममित्यनुवर्तते, तेनाभिसंबन्धाद गतिश्चतुर्भेदा, नरकगतिस्तिर्यग्गतिर्मनुष्यगतिर्देवगतिरिति । तत्र नरकगतिनामकर्मोदयानारको भावो भवतीति नरकगतिरौदयिकी। एवमितरत्रापि। कषायश्चतर्भेदः, क्रोधो मानो माया लोभ इति । तत्र क्रोधनिर्वर्तनस्य कर्मण उदयात्क्रोधः औदयिकः। एवमितरत्रापि। लिङ्गं त्रिभेदं, स्त्रीवेदः पुंवेदो नपुंसकवेद इति । स्त्रीवेदकर्मण उदयात्स्त्रीवेद औदयिकः। एवमितरत्रापि। मिथ्यादर्शनमेकभेदम् । मिथ्यादर्शनकर्मण उदयात्तत्त्वार्थाश्रद्धानपरिणामो मिथ्यादर्शनमौदयिकम् । ज्ञानावरणकर्मण उदयात्पदार्थानवबोधो भवति तदज्ञानमौदयिकम् । चारित्रमोहस्य सर्वघातिस्पर्द्धकस्योदयादसंयत औदयिकः। कर्मोदयसामान्यापेक्षोऽसिद्ध औदयिकः। लेश्या द्विविधा, द्रव्यलेश्या भावलेश्या चेति। जीवभावाधिकाराद द्रव्यलेश्या नाधिकृता । भावलेश्या कषायोदयरञ्जिता योगप्रवृत्तिरिति कृत्वा औदयिकोत्युच्यते । वर्तमान समय में अनुदय रहता है, इसलिए इनका उदय कालके एक समय पहले उदयरूप स्पर्धकों या प्रकृतिमें स्तिक संक्रमण हो जाता है। प्रकृतमें इसे ही उदयाभावी क्षय कहते हैं। यहाँ स्वरूपसे उदय न होना ही क्षय रूपसे विवक्षित है। और आगामी कालमें उदयमें आने योग्य इन्हीं सर्वधाति स्पर्धकों व प्रकृतियोंका सदवस्थारूप उपशम रहता है। इसका आशय यह है कि वे सत्तामें रहते हैं। उदयवलिसे ऊपरके उन निषेकोंकी उदोरणा नहीं होती। मात्र उदयावलिमें स्तिवक संक्रमणके द्वारा इनका उदय कालसे एक समय पहले सजातीय देशघाति प्रकृति या स्पर्धकरूपसे संक्रमण होता रहता है। सर्वघाति अंशका उदय और उदीरणा न होनेसे जीवका निजभाव प्रकाशमें आता है और देशधाति अंशका उदय रहनेसे उसमें सदोषता आती है यह इस भावका तात्पर्य है।
264. अब जो इक्कीस प्रकारका औदयिक भाव कहा है उसके भेदोंका कथन करनेके लिए आगेका सूत्र कहते हैं
औदयिक भावके इक्कीस भेद हैं-चार गति, चार कषाय, तीन लिंग, एक मिथ्यादर्शन, एक अज्ञान, एक असंयम, एक असिद्ध भाव और छह लेश्याएँ ॥6॥
8265. इस मूत्रमें 'यथाक्रमम्' पदकी अनुवृत्ति होती है, क्योंकि यहाँ उसका सम्बन्ध है। गति चार प्रकारकी है-नरकगति, तिर्यंचगति, मनुष्यगति और देवगति । इनमें-से नरकगति नामकर्मके उदयसे नारकभाव होता है, इसलिए नरकगति औदयिक है। इसी प्रकार शेष तीन गतियोंका भी अर्थ करना चाहिए। कषाय चार प्रकारका है-क्रोध, मान, माया और लोभ । इनमें से क्रोधको पैदा करनेवाले कर्मके उदयसे क्रोध औदयिक होता है। इसी प्रकार शेष तीन कषायोंको औदयिक जानना चाहिए। लिंग तीन प्रकारका है-स्त्रीवेद, पुरुषवेद और नपुंकवेद । स्त्रीवेद कर्मके उदयसे स्त्रीवेद औदयिक होता है। इसी प्रकार शेष दो वेद औदयिक हैं। मिथ्यादर्शन एक प्रकारका है। मिथ्यादर्शन कर्मके उदयसे जो तत्त्वोंका अश्रद्धानरूप परिणाम होता है वह मिथ्यादर्शन है, इसलिए वह औदयिक है। पदार्थोके नहीं जाननेको अज्ञान कहते हैं। चूकि वह ज्ञानावरण कर्गके उदयसे होता है, इसलिए औदयिक है। असंयतभाव चारित्रमोहनीय कर्मके सर्वधातीस्पर्द्ध कोंके उदयसे होता है, इसलिए औदयिक है। असिद्धभाव कर्मोदय सामान्य की अपेक्षा होता है, इसलिए औदयिक है। लेश्या दो प्रकारकी है-द्रव्यलेश्या और भावलेश्या। यहां जीवके भावोका अधिकार होनेसे द्रव्यलेश्या नहीं ली गयी है। चकि भावलेश्या कषायके 1‘संज्ञाकीर्त---आ., दि. 1, दि.2।

Translation AI Generated

## 114] Sarvarthasiddhi
[216 8 264 _$264. The twenty-one types of *audayika* (arising) states have been mentioned. To explain their distinctions, this sutra is uttered. There are four types of *gati* (paths), four types of *kṣaya* (passions), three types of *linga* (gender), one type of *mithyādarśana* (false belief), one type of *ajñāna* (ignorance), one type of *asanyama* (non-restraint), one type of *asiddha* (unrealized), and six types of *leśyā* (tendencies). ||6||
$ 265. The word 'yathākramam' (in order) is understood here, as it is relevant. There are four types of *gati*: *narakagati* (hellish path), *tiryag* *gati* (animal path), *manuṣya* *gati* (human path), and *devagati* (divine path). Among these, *narakagati* is *audayika* because it arises from the *karma* (action) called *nāmakarma* (name-karma) which leads to the state of hell. Similarly, the other three *gati*s should be understood. There are four types of *kṣaya*: *krodha* (anger), *māna* (pride), *māyā* (deceit), and *lobha* (greed). Among these, *krodha* is *audayika* because it arises from the *karma* that produces anger. Similarly, the other three *kṣaya*s should be understood as *audayika*. There are three types of *linga*: *strīveda* (female gender), *pumveda* (male gender), and *napumsakaved* (neuter gender). *Strīveda* is *audayika* because it arises from the *karma* that produces the female gender. Similarly, the other two genders are *audayika*. There is one type of *mithyādarśana*. *Mithyādarśana* is *audayika* because it arises from the *karma* that produces the result of disbelief in the true nature of things. *Ajñāna* (ignorance) is the lack of knowledge of objects. It is *audayika* because it arises from the *karma* called *jñānavaraṇa* (knowledge-obscuring karma). *Asanyata* (non-restraint) arises from the *karma* called *cāritramohaniya* (character-delusive karma) which is a *sarvaghati* (all-destructive) *spardhaka* (competitor). Therefore, it is *audayika*. *Asiddha* (unrealized) arises from the general *karma* of *karma* *udaya* (arising). Therefore, it is *audayika*. There are two types of *leśyā*: *dravya* *leśyā* (substance tendency) and *bhāva* *leśyā* (state tendency). Here, *dravya* *leśyā* is not considered because the *jīva* (soul) has the authority over its states. *Bhāva* *leśyā* is said to be *audayika* because it is colored by the arising of *kṣaya* and is the tendency towards *yoga* (liberation). In the present time, there is no arising, so their arising takes place before the time of their arising in the form of *spardhaka*s (competitors) or *prakṛti*s (natures) that are present in the *stik* (state) of transition. This is called *udayābhāvi* *kṣaya* (non-arising decay) in *prakṛti*. Here, the non-arising from the nature itself is intended as decay. And these *sarvaghati* *spardhaka*s and *prakṛti*s, which are capable of arising in the future, remain in the form of *upasama* (subdued) in their *sadavastha* (true state). This means that they exist in reality. The *udayavali* (arising series) does not cause the *udīraṇa* (excitation) of those *niṣeka*s (restrictions) above. Only through the transition in the *stik* in the *udayavali*, their transition takes place before the time of their arising in the form of *sa-jātiya* (same-kind) *deśaghati* (country-destroying) *prakṛti* or *spardhaka*. The meaning of this is that the *jīva*’s own nature comes to light due to the non-arising and non-excitation of the *sarvaghati* *aṁśa* (all-destructive part), and the *deśaghati* *aṁśa* (country-destroying part) brings about *sadōṣata* (imperfection) in it due to its arising.
264. Now, to explain the distinctions of the twenty-one types of *audayika* states that have been mentioned, the next sutra is uttered.
There are twenty-one types of *audayika* states: four *gati*s, four *kṣaya*s, three *linga*s, one *mithyādarśana*, one *ajñāna*, one *asanyama*, one *asiddha* state, and six *leśyā*s. ||6||
8265. The word 'yathākramam' (in order) is understood in this sutra, because it is relevant here. There are four types of *gati*: *narakagati* (hellish path), *tiryag* *gati* (animal path), *manuṣya* *gati* (human path), and *devagati* (divine path). Among these, *narakagati* is *audayika* because it arises from the *karma* called *nāmakarma* (name-karma) which leads to the state of hell. Similarly, the meaning of the other three *gati*s should be understood. There are four types of *kṣaya*: *krodha* (anger), *māna* (pride), *māyā* (deceit), and *lobha* (greed). Among these, *krodha* is *audayika* because it arises from the *karma* that produces anger. Similarly, the other three *kṣaya*s should be understood as *audayika*. There are three types of *linga*: