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

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द्वितीयोऽध्यायः $ 281. य एते संसारिणस्ते द्विविधाः
समनस्कामनस्काः ॥11॥ 8 282. मनो द्विविधम्-द्रव्यमनो भावमनश्चेति । तत्र पुद्गलविपाकिकर्मोदयापेक्ष द्रव्यमनः । वीर्यान्तरायनोइन्द्रियावरणक्षयोपशमापेक्षा आत्मनो विशुद्धिर्भावमनः। तेन मनसा सह वर्तन्त इति समनस्काः। न विद्यते मनो येषां त इमे अमनस्काः । एवं मनसो भावाभावाभ्यां संसारिणो द्विविधा विभज्यन्ते । समनस्काश्वामनस्काश्च समनस्कामनस्का इति। अभ्यहितत्वात्समनस्कशब्दस्य पूर्वनिपातः । कयमभ्यहितत्वम् ? गुणदोषविचारकत्वात् । 8283. पुनरपि संसारिणां भेदप्रतिपत्त्यर्थमाह
संसारिणस्त्रसस्थावराः ॥12॥ $ 284. 'संसारि' ग्रहणमनर्थकम् ; प्रकृतत्वात् । क्व प्रकृतम् ? 'संसारिणो मुक्ताश्च' इति । नानर्थकम्, पूर्वापेक्षार्थम् । ये उक्ताः समनस्का अमनस्कास्ते संसारिण इति। यदि हि पूर्वस्य विशेषणं न स्यात्, समनस्कामनस्क ग्रहणं संसारिणो मुक्ताश्चेत्यनेन यथासंख्यमभिसंबध्येत ।
और कषायस्थान विवक्षित हैं। इन द्रव्यादिके निमित्तसे संसारमें जीवका परिभ्रमण किस प्रकार होता रहता है यही यहाँ बतलाया गया है। इन परिवर्तनोंके होनेमें उत्तरोत्तर अधिक-अधिक काल लगता है। मुख्यरूपसे जीवका संसार सम्यग्दर्शनके प्राप्त होनेके पूर्वतक माना गया है, इससे ये परिवर्तन जीवको मिथ्यात्व अवस्थामें होते हैं यह सिद्ध होता है । सम्यग्दर्शनके होनेपर जीवका ईषत् संसार शेष रहनेपर भी वह इन परिवर्तनोंसे मुक्त हो जाता है । पूर्ण मोक्ष मुक्त अवस्था में होता है । इसीसे जीवके संसारी और मुक्त ये दो भेद किये गये हैं।
$ 281. पहले जो संसारी जीव कह आये हैं वे दो प्रकारके हैं । आगेके सूत्र-द्वारा इसी बातको बतलाते हैं
मनवाले और मनरहित ऐसे संसारी जीव हैं ॥11॥
8282. मन दो प्रकारका है----द्रव्यमन और भावमन । उनमें-से द्रव्यमन पुदगलविपाकी अंगोपांग नामकर्मके उदयसे होता है तथा वीर्यान्तराय और नोइन्द्रियावरण कर्मके क्षयोपशमकी अपेक्षा रखनेवाले आत्माको विशुद्धिको भावमन कहते हैं। यह मन जिन जीवोंके पाया जाता है वे समनस्क हैं। और जिनके मन नहीं पाया जाता है वे अमनस्क हैं। इस प्रकार मनके सद्भाव और असद्भावको अपेक्षा संसारो जीव दो भागोंमें बँट जाते हैं। 'समनस्कामनस्काः' इसमें समनस्क और अमनस्क इस प्रकार द्वन्द्व समास है। समनस्क शब्द श्रेष्ठ है अत: उसे सत्रमें पहले रखा । शंका---श्रेष्ठता किस कारणसे है ? समाधान----क्योंकि समनस्क जीव गुण और दोषोंके विचारक होते हैं, इसलिए समनस्क पद श्रेष्ठ है।
$ 283. अब फिरसे भी संसारी जीवोंके भेदोंका ज्ञान करानेके लिए आगेका सूत्र कहते हैंतथा संसारी जीव त्रस और स्थावरके भेदसे दो प्रकार हैं॥12॥
8 284. शंका--सूत्रमें 'संसारी' पदका ग्रहण करना निरर्थक है, क्योंकि वह प्रकरण प्राप्त है ? प्रतिशंका-इसका प्रकरण कहाँ है ? शंकाकार----'संसारिणों मुक्ताश्च' इस सूत्रमें उसका प्रकरण है । समाधान----सूत्रमें 'संसारी' पदका ग्रहण करना अनर्थक नहीं है, क्योंकि पूर्व सूत्रकी अपेक्षा इस सूत्रमें 'संसारी' पदका ग्रहण किया है । तात्पर्य यह है कि पूर्व सूत्रमें जो समनस्क और अमनस्क जीव बतलाये हैं वे संसारी हैं इस बातका ज्ञान करानेके लिए इस सूत्रमें 'संसारी' पद दिया है । यदि 'संसारी' पदको पूर्वका विशेषण न माना जाय तो समनस्क और अमनस्क 1.-पेक्षया आत्मनो मु., ता.।

Translation AI Generated

## Chapter Two

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$281.$ The beings who are in the cycle of birth and death are of two types:
Those with mind and those without mind. ||11||

$282.$ Mind is of two types: Dravya-mana and Bhava-mana. Dravya-mana is that which arises due to the ripening of the karma called Pudgala-vipaki, Anga-upanga, and Nama-karma. Bhava-mana is the purification of the soul, which is dependent on the destruction and cessation of the karma called Virya-antaraya, No-indriya-avaran. Those who possess this mind are called Samanaskas. Those who do not possess this mind are called Amanaskas. Thus, beings in the cycle of birth and death are divided into two categories based on the presence or absence of mind: Samanaskas and Amanaskas. The word Samanaskas comes first in the compound word "Samanaskamanaskas" because it is more significant. Why is it more significant? Because Samanaskas are those who contemplate on virtues and vices.

$283.$ To further explain the different categories of beings in the cycle of birth and death, the next sutra states:
Beings in the cycle of birth and death are of two types: Trasas and Sthavaras. ||12||

$284.$ Question: The use of the word "Samsari" (being in the cycle of birth and death) in the sutra is redundant, as it is already established in the context.
Counter-question: Where is it established in the context?
Answer: It is established in the sutra "Samsarinah Muktascha" (Beings in the cycle of birth and death and those who are liberated).
Solution: The use of the word "Samsari" in the sutra is not redundant, as it refers back to the previous sutra. The meaning is that the Samanaskas and Amanaskas mentioned in the previous sutra are beings in the cycle of birth and death. If the word "Samsari" is not considered as a qualifier of the previous sutra, then the words Samanaskas and Amanaskas would be associated with the liberated souls, which is not the case.

And the Kasaya-sthana (the place of passions) is intended here. This explains how the soul keeps wandering in the cycle of birth and death due to these Dravya (matter) and other causes. These transformations take progressively longer and longer. The soul's cycle of birth and death is primarily considered to be until the attainment of Samyag-darshan (right faith). This proves that these transformations occur while the soul is in the state of Mithyatva (false belief). Once Samyag-darshan is attained, even if the soul remains in the cycle of birth and death for a short time, it is freed from these transformations. Complete liberation occurs in the state of Mukti (liberation). This is why the soul is categorized into two types: Samsari (being in the cycle of birth and death) and Mukta (liberated).

$281.$ The beings in the cycle of birth and death mentioned earlier are of two types. The next sutra explains this:
There are beings in the cycle of birth and death who have mind and those who do not have mind. ||11||

$282.$ Mind is of two types: Dravya-mana and Bhava-mana. Dravya-mana is that which arises due to the ripening of the karma called Pudgala-vipaki, Anga-upanga, and Nama-karma. Bhava-mana is the purification of the soul, which is dependent on the destruction and cessation of the karma called Virya-antaraya, No-indriya-avaran. Those who possess this mind are called Samanaskas. Those who do not possess this mind are called Amanaskas. Thus, beings in the cycle of birth and death are divided into two categories based on the presence or absence of mind: Samanaskas and Amanaskas. The word Samanaskas comes first in the compound word "Samanaskamanaskas" because it is more significant. Why is it more significant? Because Samanaskas are those who contemplate on virtues and vices.

$283.$ Now, to further explain the different categories of beings in the cycle of birth and death, the next sutra states:
Beings in the cycle of birth and death are of two types: Trasas and Sthavaras. ||12||

$284.$ Question: The use of the word "Samsari" (being in the cycle of birth and death) in the sutra is redundant, as it is already established in the context.
Counter-question: Where is it established in the context?
Answer: It is established in the sutra "Samsarinah Muktascha" (Beings in the cycle of birth and death and those who are liberated).
Solution: The use of the word "Samsari" in the sutra is not redundant, as it refers back to the previous sutra. The meaning is that the Samanaskas and Amanaskas mentioned in the previous sutra are beings in the cycle of birth and death. If the word "Samsari" is not considered as a qualifier of the previous sutra, then the words Samanaskas and Amanaskas would be associated with the liberated souls, which is not the case.