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 238

118]
सर्वार्थसिद्धौ
[219 § 273
साकारानाकारभेदात् । साकारं ज्ञानमनाकारं दर्शनमिति । तच्छद्मस्थेषु क्रमेण वर्तते । निरावरणेषु युगपत् पूर्वकालभाविनोऽपि दर्शनाज्ज्ञानस्य प्रागुपन्यासः ; अर्ध्याहतत्वात् ! सम्यग्ज्ञानप्रकरणात्पूर्वं पञ्चविधो ज्ञानोपयोगो व्याख्यातः । इह पुनरुपयोगग्रहणाद्विपर्ययोऽपि गृह्यते इत्यष्ट-:विध' इति उच्यते ।
274. यथोक्तेनानेनाभिहितपरिणामेन सर्वात्मसाधारणेनोपयोगेन ये उपलक्षिता उपयोगिनस्ते द्विविधाः ---
संसारिणो मुक्ताश्च || 10
और विभंगज्ञान । दर्शनोपयोग चार प्रकारका है-चक्षुदर्शन, अचक्षुदर्शन, अवधिदर्शन और केवलदर्शन |
शंका- इन दोनों उपयोगोंमें किस कारण से भेद है ? समाधान साकार और अनाकारके भेदसे इन दोनों उपयोगोंमें भेद है । साकार ज्ञानोपयोग है और अनाकार दर्शनोपयोग है। ये दोनों छद्मस्थोंमें क्रमसे होते हैं और आवरणरहित जीवोंमें युगपत् होते हैं । यद्यपि दर्शन पहले होता है तो भी श्रेष्ठ होनेके कारण सूत्रमें ज्ञानको दर्शनसे पहले रखा है । सम्यग्ज्ञानका प्रकरण होने के कारण पहले पाँच प्रकारके ज्ञानोपयोगका व्याख्यान कर आये हैं । परन्तु यहाँ उपयोगका ग्रहण करनेसे विपर्ययका भी ग्रहण होता है, इसलिए वह आठ प्रकारका कहा है ।
विशेषार्थ - यहाँ जीवका लक्षण उपयोग बतलाकर उसके भेदोंकी परिगणना की है । उपयोगके मुख्य भेद दो हैं-ज्ञानोपयोग और दर्शनोपयोग । ये दोनों प्रकारके उपयोग सब जीवों के पाये जाते हैं । इनके अवान्तर भेद कई हैं जो निमित्तविशेषसे होते हैं । ज्ञानावरण और दर्शनावरणके अवान्तर भेदोंका यथायोग्य क्षयोपशम और क्षय तथा दर्शनमोहनीयका उदयादि ये प्रधान निमित्त हैं । इनके कारण दोनों प्रकारके उपयोग बारह भेदोंमें विभक्त हो जाते हैं । इस प्रकार ज्ञानोपयोग के आठ और दर्शनोपयोग के चार भेद प्राप्त होते हैं । मुख्यतया संसारी जीवके एक काल में एक उपयोग और केवलीके दो उपयोग होते हैं। पर नाना जीवों की अपेक्षा परिगणना करनेपर वे बारह होते हैं । यद्यपि प्रथम अध्यायमें एक जीवके एक साथ चार ज्ञान बतला आये हैं और जिसके एक साथ चार ज्ञान होंगे उसके उसी समय तीन दर्शन भी पाये जायेंगे, पर यह कथन क्षयोपशमकी प्रधानतासे किया गया जानना चाहिए। एक जीवके एक कालमें मतिज्ञानावरण आदि चार ज्ञानावरण और चक्षुदर्शनावरण आदि तीन दर्शनावरण इन सात कर्मोंका क्षयोपशम हो सकता है पर तत्त्वतः उनके उस समय उपयोग एक ही होगा । क्षयोपशम ज्ञानोत्पत्ति और दर्शनोत्पत्ति में निमित्त है और उपयोग ज्ञान दर्शनकी प्रवृत्ति । जीवमें ज्ञान और दर्शन गुणकी धारा निरन्तर प्रवर्तित होती रहती है । वह जिस समय बाह्य और अन्तरंग जैसा निमित्त मिलता है उसके अनुसार काम करने लगती है । इतना अवश्य है कि संसार अवस्था में वह मलिन, मलिनतर और मलिनतम रहती है और कैवल्य लाभ होनेपर वह विशुद्ध हो जाती है फिर उसकी प्रवृत्तिके लिए अन्तरंग व बाह्य कारण अपेक्षित नहीं रहते ।" ही कारण है कि यहाँ जीवका लक्षण उपयोग कहा है ।
8 274. सब आत्माओंमें साधारण उपयोगरूप जिस आत्मपरिणामका पहले व्याख्यान या है उससे उपलक्षित सव उपयोगवाले जीव दो प्रकारके हैं, इस बातका ज्ञान करानेके लिए आगेका सूत्र कहते हैं-
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जीव दो प्रकारके हैं- संसारी और मुक्त ||ion
1. विष उच्यते दि. 2, मु. 1

Translation AI Generated

## 118]
**On the attainment of all purposes**
[219 § 273
Due to the difference between the concrete and the abstract. Concrete is knowledge, abstract is perception. These exist in succession in those who have veils. In those who are without veils, they exist simultaneously, even though perception precedes knowledge, because of its superiority. Before the chapter on right knowledge, five types of knowledge-use were explained. Here, due to the acceptance of use, the opposite is also accepted, hence it is said to be eight-fold.
274. With the outcome described above, the use that is common to all souls, the beings who are marked by that use are of two types -
worldly and liberated || 10
And the knowledge of differentiation. There are four types of perception-use - visual perception, non-visual perception, clairvoyance, and omniscience.
Doubt - What is the reason for the difference between these two uses? Solution - The difference between these two uses is due to the difference between the concrete and the abstract. Concrete is knowledge-use and abstract is perception-use. These two exist in succession in those who have veils and simultaneously in those who are without veils. Although perception comes first, knowledge is placed before perception in the sutra because of its superiority. Due to the chapter on right knowledge, five types of knowledge-use were explained earlier. But here, due to the acceptance of use, the opposite is also accepted, hence it is said to be eight-fold.
Special meaning - Here, the characteristic of the being is explained as use, and its divisions are enumerated. The main divisions of use are two - knowledge-use and perception-use. Both types of use are found in all beings. There are many sub-divisions of these, which arise due to specific causes. The sub-divisions of knowledge-veil and perception-veil, their respective destruction and cessation, destruction, and the arising of perception-delusion, these are the main causes. Due to these, both types of use are divided into twelve divisions. In this way, eight divisions of knowledge-use and four divisions of perception-use are obtained. Mainly, a worldly being has one use at a time, and a liberated being has two uses. But when considering various beings, they are twelve. Although in the first chapter, four types of knowledge were mentioned for one being at a time, and for one who has four types of knowledge at the same time, three types of perception will also be found at that time, but this statement should be understood as being based on the predominance of destruction and cessation. In one being at a time, the destruction and cessation of four knowledge-veils like knowledge-veil, etc., and three perception-veils like visual perception-veil, etc., these seven karmas can occur, but in reality, their use at that time will be only one. Destruction and cessation are the cause of the arising of knowledge and perception, and use is the tendency of knowledge and perception. In a being, the stream of knowledge and perception qualities is constantly flowing. At the time when it receives an external or internal cause, it starts working accordingly. It is certain that in the worldly state, it remains impure, more impure, and most impure, and upon attaining liberation, it becomes pure, then external and internal causes are not required for its tendency." This is the reason why the characteristic of the being is called use here.
8 274. The beings who are marked by all uses, which are indicated by the outcome of the soul-transformation that was explained earlier, which is common to all souls, are of two types, this is what the next sutra says -

There are two types of beings - worldly and liberated ||
1. विष उच्यते दि. 2, मु. 1