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 241

--2110 8 279] द्वितीयोऽध्यायः
[121 एवं मनुष्यगतौ च । देवगतौ च नारकवत् । अयं तु विशेषः---एकत्रिंशत्सागरोपमाणि परिसमा. पितानि यावत्तावद् भवपरिवर्तनम् । उक्तं च
"णिरयादिजहण्णादिसु जाव दु उवरिल्लया दु गेवज्जा।
मिच्छत्तसंसिदेण दु बहुसो वि भवट्ठिदी भमिदा।" 8 279. भावपरिवर्तनमुच्यते---पञ्चेन्द्रियः संज्ञी पर्याप्तको मिथ्यावृष्टिः कश्चिज्जीवः स सर्वजघन्यां स्वयोग्यां ज्ञानावरणप्रकृतेः स्थितिमन्तःकोटीकोटीसंज्ञिकामापद्यते । तस्य कषायाध्यवसायस्थानान्यसंख्येयलोकप्रमितानि षट्स्थानपतितानि तत्स्थितियोग्यानि भवन्ति । तत्र सर्वजघन्यकषायाध्यवसायस्थाननिमित्तान्यनुभागाध्यवसायस्थानान्यसंख्येयलोकप्रमितानि भवन्ति। एवं सर्वजघन्यां स्थिति सर्वजघन्यं च कषायाध्यवसायस्थानं सर्वजघन्यमेवानुभागबन्धस्थानमास्कन्दतस्तद्योग्यं सर्वजघन्यं योगस्थानं भवति। तेषामेव स्थितिकषायानुभागस्थानानां द्वितीयमसंख्येयभागवृद्धियुक्तं योगस्थानं भवति । एवं च तृतीयादिषु चतुःस्थानपतितानि श्रेण्यसंख्येयभागप्रमितानि योगस्थानानि भवन्ति । तथा तामेव स्थिति तदेव कषायाध्यवसायस्थानं च प्रतिपद्यमानस्य द्वितीयमनुभवाध्यवसायस्थानं भवति । तस्य च योगस्थानानि पूर्ववद्वेदितव्यानि । एवं तृतीयादिष्वपि गतिमें इतनी विशेषता है कि यहाँ इकतीस सागरोपम आयु समाप्त होने तक कथन करना चाहिए। इस प्रकार यह सब मिलकर एक भवपरिवर्तन है । कहा भी है
'इस जीवने मिथ्यात्वके संसर्गसे उपरिम वेयक तक नरक आदि गतियोंकी जघन्य आदि स्थितियोंमें उत्पन्न हो-होकर अनेक बार परिभ्रमण किया।'
6279. अब भावपरिवर्तनका कथन करते हैं-पंचेन्द्रिय संज्ञी पर्याप्तक मिथ्यादृष्टि कोई एक जीव ज्ञानावरण प्रकृतिकी सबसे जघन्य अपने योग्य अन्तःकोडाकोडीप्रमाण स्थितिको प्राप्त होता है। उसके उस स्थितिके योग्य षट्स्थानपतित असंख्यात लोकप्रमाण कषायअध्यवसाय स्थान होते हैं। और सबसे जघन्य इन कषायअध्यवसायस्थानोंके निमित्तसे असंख्यात लोकप्रमाण अनुभागअध्यवसायस्थान होते हैं । इस प्रकार सबसे जघन्य स्थिति, सबसे जघन्य कषायअध्यवसायस्थान और सबसे जघन्य अनुभागअध्यवसायस्थानको धारण करनेवाले इस जीवके तद्योग्य सबसे जघन्य योगस्थान होता है । तत्पश्चात् स्थिति, कषायअध्यवसायस्थान और अनुभागअध्यवसायस्थान वही रहते हैं, किन्तु योगस्थान दूसरा हो जाता है जो असंख्यात भागवृद्धिसंयुक्त होता है। इसी प्रकार तीसरे, चौथे आदि योगस्थानोंमें समझना चाहिए। ये सब योगस्थान चार स्थान पतित होते हैं और इनका प्रमाण श्रेणीके असंख्यातवें भागप्रमाण है। तदनन्तर उसी स्थिति और उसी कषायअध्यवसायस्थानको धारण करनेवाले जीवके दूसरा अनूभागअध्यवसायस्थान होता है। इसके योगस्थान पहलेके समान जानना चाहिए। तात्पर्य यह है कि यहाँ भी पूर्वोक्त तीनों बातें ध्रुव रहती हैं किन्तु योगस्थान जगश्रेणीके असंख्यातवें भागप्रमाण होते हैं । इस प्रकार असंख्यात लोकप्रमाण अनुभागअध्यवसायस्थानोंके होने तक तीसरे आदि अनुभाग अध्यवसायस्थानोंमें जानना चाहिए । तात्पर्य यह है कि यहाँ स्थिति और कषाय अध्यवसायस्थान तो जघन्य ही रहते हैं किन्तु अनुभागअध्यवसायस्थान क्रमसे असंख्यात लोकप्रमाण हो जाते हैं और एक-एक अनुभागअध्यवसायस्थानके प्रति जगश्रेणीके असंख्यातवें भागप्रमाण योगस्थान होते हैं। तत्पश्चात् उसी स्थितिको प्राप्त होनेवाले जीवके दूसरा कषायअध्यवसायस्थान होता है। इसके भी अनुभागअध्यवसायस्थान और योगस्थान पहलेके समान जानना चाहिए। अर्थात् 1. च तिर्यंचवत् । मू., ता.। 2. बा. अ. गा. 28 1 3. -नुभवाध्य- दि.। 4. -दिषु योगस्थानेषु चतुः --मु., ता.।

Translation AI Generated

## Chapter Two

[121] And in the human realm, as well as in the realm of the gods, there are hellish states. However, there is a difference: A being undergoes a **bhavacarita** (cycle of births and deaths) for as long as thirty oceans worth of lifetimes. As it is said:

"From the lowest hell to the highest heaven, the being wanders repeatedly,
Driven by the delusion of the senses, it experiences many births and deaths."

6279. Now, we speak of **bhavacarita**: A being with five senses, a **paryāptaka** (sufficient) and **mithyātvā** (false belief), attains the most wretched state, the **antaḥkoṭikoṭi** (innermost) state, according to its **jñānāvaraṇa** (veil of knowledge) nature. For this being, there are countless **kṣayā** (passions) **adhyavasāya** (determinations) states, as many as the number of worlds, which are **ṣaṭsthāna** (six-fold) fallen and suitable for its state. From these most wretched **kṣayā** **adhyavasāya** states, there arise countless **anubhāga** (experiences) **adhyavasāya** states, as many as the number of worlds. Thus, the being, dwelling in the most wretched state, with the most wretched **kṣayā** **adhyavasāya** state, and the most wretched **anubhāga** **adhyavasāya** state, attains the most wretched **yoga** (state of being) state, suitable for it. For these states of **kṣayā** and **anubhāga**, there is a second **yoga** state, with an increase of countless parts. And so, in the third, fourth, and subsequent states, there are **yoga** states, as many as the countless parts of a **śreṇi** (series). Then, for the being that maintains the same state and the same **kṣayā** **adhyavasāya** state, there is a second **anubhāga** **adhyavasāya** state. Its **yoga** states should be understood as before. Similarly, in the third, fourth, and subsequent states, there is this much difference: Here, one should speak of thirty-one oceans worth of lifetimes. Thus, all this together constitutes a **bhavacarita**. As it is said:

"In this life, due to the contact with **mithyātvā**, the being is born in the lowest hell, and in the highest heaven, and wanders repeatedly in the wretched states."

6279. Now, we speak of **bhavacarita**: A being with five senses, a **paryāptaka** (sufficient) and **mithyātvā** (false belief), attains the most wretched state, the **antaḥkoṭikoṭi** (innermost) state, according to its **jñānāvaraṇa** (veil of knowledge) nature. For this being, there are countless **kṣayā** (passions) **adhyavasāya** (determinations) states, as many as the number of worlds, which are **ṣaṭsthāna** (six-fold) fallen and suitable for its state. And from these most wretched **kṣayā** **adhyavasāya** states, there arise countless **anubhāga** (experiences) **adhyavasāya** states, as many as the number of worlds. Thus, the being, dwelling in the most wretched state, with the most wretched **kṣayā** **adhyavasāya** state, and the most wretched **anubhāga** **adhyavasāya** state, attains the most wretched **yoga** (state of being) state, suitable for it. Then, the state, the **kṣayā** **adhyavasāya** state, and the **anubhāga** **adhyavasāya** state remain the same, but the **yoga** state becomes different, with an increase of countless parts. Similarly, in the third, fourth, and subsequent **yoga** states, one should understand. These **yoga** states are all **catur-sthāna** (four-fold) fallen, and their number is as many as the countless parts of a **śreṇi** (series). Then, for the being that maintains the same state and the same **kṣayā** **adhyavasāya** state, there is a second **anubhāga** **adhyavasāya** state. Its **yoga** states should be understood as before. The meaning is that here too, the aforementioned three things remain constant, but the **yoga** states are as many as the countless parts of a **jag-śreṇi** (world-series). Thus, in the third, fourth, and subsequent **anubhāga** **adhyavasāya** states, one should understand until there are countless **anubhāga** **adhyavasāya** states, as many as the number of worlds. The meaning is that here, the state and the **kṣayā** **adhyavasāya** state remain wretched, but the **anubhāga** **adhyavasāya** states gradually become countless, as many as the number of worlds, and for each **anubhāga** **adhyavasāya** state, there are **yoga** states as many as the countless parts of a **jag-śreṇi** (world-series). Then, for the being that attains the same state, there is a second **kṣayā** **adhyavasāya** state. Its **anubhāga** **adhyavasāya** states and **yoga** states should be understood as before. That is:

1. And like the animal realm. (Mū., Tā.)
2. (Bā., A., Gā.) 28 1
3. **Anubhāga** **adhyavasāya** (Di.)
4. In the third, fourth, and subsequent **yoga** states. (Mū., Tā.)