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 263

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द्वितीयोऽध्यायः 8 346. पुनरपि तेषां विशेषप्रतिपत्त्यर्थमाह
निरुपभोगमन्त्यम् 144॥ 8347. अन्ते भवमन्त्यम् । किं तत् ? कार्मणम् । इन्द्रियप्रणालिकया शब्दादीनामुपलब्धिरुपभोगः । तदभावान्निरुपभोगम् । विग्रहगतौ सत्यामपि इन्द्रियलब्धी द्रव्येन्द्रियनित्यभावाच्छन्दाधुपभोगाभाव इनि। ननु तैजसमपि निरुपभोगम् तत्र किमुच्यते निरुपभोगमन्त्यमिति ? तैजसं शरीरं योगनिमित्तमपि न भवति, ततोऽस्योपभोगविचारेऽनधिकारः।।
माननेमें क्या हानि है ? समाधान यह है कि एक साथ वैक्रियिक और आहारक ऋद्धिकी प्रवत्ति नहीं होती, इसलिए एक तो एक साथ आहारक शरीरके साथ वैक्रियिक शरीरका अवस्थान नहीं बन सकता । दूसरे तपोविशेषसे जो विक्रिया प्राप्त होती है वह औदारिक शरीरसम्बन्धी ही विक्रिया है। उसे स्वतन्त्र वैक्रियिक शरीर मानना उचित नहीं है। कर्मसाहित्यमें वैक्रियिक शरीर नामकर्मके उदयसे जो शरीर प्राप्त होता है उसकी परिगणना ही वैक्रियिक शरीरमें की गयी है। इसलिए अधिकारी भेद होनेसे औदारिक और आहारक शरीरके साथ वैक्रियिक शरीर नहीं बन सकता । यही कारण है कि एक साथ अधिकसे अधिक चार शरीर बतलाये हैं।
8346. फिर भी उन शरीरोंका विशेष ज्ञान करानेके लिए आगेका सूत्र कहते हैंअन्तिम शरीर उपभोगरहित है ॥44॥
8347. जो अन्तमें होता है वह अन्त्य कहलाता है। शंका-वह अन्तका शरीर कौन है ? समाधान-कार्मण । इन्द्रियरूपी नालियोंके द्वारा शब्दादिके ग्रहण करनेको उपभोग कहते हैं। यह बात अन्तके शरीरमें नहीं पायी जाती: अतः वह निरुपभोग है। विग्रहगतिमें लशिप भावेन्द्रियके रहते हुए भी वहाँ द्रव्येन्द्रियकी रचना न होनेसे शब्दादिकका उपभोग नहीं होता। शंका-तेजस शरीर भी निरुपभोग है, इसलिए वहाँ यह क्यों कहते हो कि अन्तका शरीर निरुपभोग है ? समाधान-तैजस शरोर योगमें निमित्त भी नहीं होता, इसलिए इसका उपभोगके विचारमें अधिकार नहीं है।
विशेषार्थ----औदारिक, वैक्रियिक और आहारक इन तीनों शरीरोंमें इन्द्रियोंकी रचना होकर उन द्वारा अपने-अपने विषयोंका ग्रहण होता है, इसलिए ये तीनों शरीर सोपभोग माने गये हैं । यद्यपि कार्मण काययोग केवली जिनके प्रतर और लोकपूरण समुद्घात के समय तथा विग्रहगतिमें होता है । पर इनमें से प्रतर और लोकपूरण समुद्घातके समय केवलज्ञान होनेसे वहाँ उपभोगका प्रश्न ही नहीं उठता । मात्र विग्रहगतिमें कार्मण काययोगके रहते हए उपभोग होता है या नहीं यह प्रश्न होता है और इसी प्रश्नका उत्तर देनेके लिए 'निरुपभोगमन्त्यम्' यह सूत्र रचा गया है । अन्तका शरीर उपभोगरहित क्यों है इस बातका खुलासा करते हुए बतलाया है कि विग्रहगतिमें भावेन्द्रियाँ तो होती हैं पर द्रव्येन्द्रियाँ नहीं होतीं, इसलिए यहाँ शब्दादि विषयोंका ग्रहण नहीं होता । यही कारण है कि अन्तके शरीरको निरुपभोग कहा है। रहा तेजस शरीर सो अन्य चार शरोरोंके समान इसका स्वतन्त्र अधिकार नहीं है। अनिःसत तैजस शरीर सब संसारी जीवोंके सदा होता है और निःसृत तैजस शरीर कादाचित्क होता है । इस प्रकार तैजस शरीर पाया तो जाता है सब संसारी जीवोंके, पर आत्मप्रदेश परिस्पन्दमें यह शरीर कारण नहीं है, इसलिए इन्द्रियों-द्वारा विषयोंके ग्रहण करनेमें इस शरीरको उपयोगी नहीं माना गया है। यही कारण है कि तेजस शरीर निरुपभोग है कि सोपभोग यह प्रश्न ही नहीं उठता। 1. -नधिकारः । तत्रोक्त-ता., ना.।

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Chapter Two 8 346. To further explain the specific characteristics of these bodies, the following sutra is stated:
The last body is without enjoyment. ||44|| 8347. The last one is called the last. What is it? It is the karmic body. The enjoyment of sounds etc. through the sensory channels is called enjoyment. This is not found in the last body; therefore, it is without enjoyment. Even though there is a movement of the subtle body, there is no enjoyment of sounds etc. because there is no formation of the gross sensory organs. Question: The luminous body is also without enjoyment, so why is it said here that the last body is without enjoyment? Answer: The luminous body is not even a cause in yoga, therefore, it has no authority in the consideration of enjoyment.
What is the harm in believing that? The solution is that the Vaikriya and Aharaka Riddhi do not occur simultaneously, so one cannot have a Vaikriya body along with an Aharaka body. Secondly, the reaction that is obtained from special austerities is related to the Audarika body. It is not appropriate to consider it as an independent Vaikriya body. In the karma literature, the body obtained from the rise of the Vaikriya body karma is counted as the Vaikriya body. Therefore, due to the difference in authority, the Vaikriya body cannot be formed along with the Audarika and Aharaka bodies. This is the reason why a maximum of four bodies have been mentioned.
8346. To further explain the specific characteristics of these bodies, the following sutra is stated:
The last body is without enjoyment. ||44||
8347. The last one is called the last. Question: What is the last body? Answer: The karmic body. The enjoyment of sounds etc. through the sensory channels is called enjoyment. This is not found in the last body; therefore, it is without enjoyment. Even though there is a movement of the subtle body, there is no enjoyment of sounds etc. because there is no formation of the gross sensory organs. Question: The luminous body is also without enjoyment, so why is it said here that the last body is without enjoyment? Answer: The luminous body is not even a cause in yoga, therefore, it has no authority in the consideration of enjoyment.
For special purposes, the Audarika, Vaikriya, and Aharaka bodies have sensory organs formed in them, and through them, they enjoy their respective objects. Therefore, these three bodies are considered to be with enjoyment. Although the karmic body yoga occurs only for the Kevalis, at the time of their liberation and the filling of the world, and during the movement of the subtle body, but during the time of liberation and the filling of the world, there is only knowledge, so the question of enjoyment does not arise there. Only during the movement of the subtle body, when the karmic body yoga is present, the question arises whether there is enjoyment or not. And to answer this question, the sutra "Nirupobhogamantyam" has been composed. While explaining why the last body is without enjoyment, it has been stated that during the movement of the subtle body, there are subtle senses but no gross senses, therefore, there is no enjoyment of objects like sounds etc. This is the reason why the last body is called without enjoyment. As for the luminous body, it does not have its own independent authority like the other four bodies. The non-released luminous body is always present in all sentient beings, and the released luminous body is occasional. Thus, the luminous body is found in all sentient beings, but it is not a cause in the self-consciousness, therefore, it is not considered useful in enjoying objects through the senses. This is the reason why the question of whether the luminous body is without enjoyment or with enjoyment does not arise. 1. -No authority. It is said there-Ta., Na.