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 268

148] सर्वार्थ सिद्धौ
[2153 83658365. औपपादिका व्याख्याता देवनारका इति । चरमशब्दोऽन्त्यवाची। उत्तम उत्कृष्टः । चरम उत्तमो वेहो येषां ते चरमोत्तमदेहाः । 'परीतसंसारास्तज्जन्मनिर्वाणारे 'इत्यर्थः । असंख्येयमतीतसंख्यानमुपमाप्रमाणेन पल्यादिना गम्यमायुर्येषां त इमे असंख्येयवर्षायुषस्तिर्यङ्मनुष्या उत्तरकुर्वादिषु प्रसूताः । औपपादिकादच चरमोत्तमदेहाश्च असंख्येयवर्षायुषश्च औपपादिकचरमोत्तमदेहासंख्येयवर्षायुषः । बाह्यस्योपघातनिमित्तस्य विषशस्त्रादेः सति संनिधाने ह्रस्वं भवतीत्यपवयंम् । अपवर्त्यमायुर्येषां त इमे अपवायुषः । न अपवायुषः अनपवायुषः । न ह्यषामोप
8365. उपपादजन्मवाले देव और नारकी हैं यह व्याख्यान कर आये। चरम शब्द अन्त्यवाची है। उत्तम शब्द का अर्थ उत्कृष्ट है। जिनका शरीर चरम होकर उत्तम है वे चरमोत्तम देहवाले कहे जाते हैं। जिनका संसार निकट है अर्थात् उसी भवसे मोक्षको प्राप्त होनेवाले जीव चरमोत्तम देहवाले कहलाते हैं । असंख्येय परिमाण विशेष है जो संख्यातसे परे है । तात्पर्य यह है कि पल्य आदि उपमा प्रमाणके द्वारा जिनकी आयु जानी जाती है वे उत्तरकुरु आदिमें उत्पन्न हुए तिर्यंच और मनुष्य असंख्यात वर्षको आयुवाले कहलाते हैं। उपघातके निमित्त विष शस्त्रादिक बाह्य निमित्तोंके मिलनेपर जो आयु घट जाती है वह अपवर्त्य आयु कहलाती है । इस प्रकार जिनकी आयु घट जाती है वे अपवर्त्य आयुवाले कहलाते हैं और जिनकी आयु नहीं घटती वे अनपवर्त्य आयुवाले कहलाते हैं। इन औपपादिक आदि जीवोंकी आयु बाह्य निमित्तसे नहीं घटती यह नियम है तथा इनसे अतिरिक्त शेष जीवोंका ऐसा कोई नियम नहीं है । सूत्र में जो उत्तम विशेषण दिया है वह चरम शरीरके उत्कृष्टपनको दिखलाने के लिए दिया है। यहाँ इसका और विशेष अर्थ नहीं है । अथवा 'चरमोत्तमदेहा' पाठके स्थानमें 'चरमदेहा'यह पाठ भी मिलता है।
विशेषार्थ-भुज्यमान आयुका उत्कर्षण नहीं होता, केवल उदीरणा होकर आयु घट सकती है, इसलिए प्रश्न होता है कि क्या सब संसारो जीवोंकी आयूका ह्रास होता है या इसका भी कोई अपवाद है। इसी प्रश्नके उत्तर स्वरूप प्रकृत सूत्रकी रचना हुई है। इसमें बतलाया है कि उपपादजन्मवाले देव और नारकी, तद्भवमोक्षगामी मनुष्य और असंख्यात वर्षकी आयुवाले तिर्यच और मनुष्य इनकी भुज्यमान आयुका ह्रास नहीं होता। इन्हें जो आयु प्राप्त होती है उसका पूरा भोग होकर ही उस पर्यायका अन्त होता है । यह विशेष नियम करनेका कारण यह है कि कर्मशास्त्रके अनुसार निकाचना, निधत्ति और उपशमकरण का प्राप्त कर्मको छोड़कर अन्य कोई भी अधिक स्थितिवाला कर्म उभयरूप कारण विशेषके मिलनेपर अल्पकालमें भोगा जा सकता है । भुज्यमान आयुपर भी यह नियम लागू होता है, इसलिए इस सूत्र-द्वारा यह व्यवस्था दी गयी है कि उक्त जीवोंकी भुज्यमान आयुपर यह नियम लागू नहीं होता। आशय यह है कि इन जीवोंके भुज्यमान आयुके प्रारम्भ होनेके प्रथम समयमें आयुके जितने निषेक होते हैं वे क्रमसे एक-एक निषेक उदयमें आकर ही निर्जराको प्राप्त होते हैं । विष शस्त्रादिक बाह्य निमित्तके बलसे उनका घात नहीं होता । पर इसका अर्थ यह नहीं कि इन जीवोंके आयुकर्मकी उदोरणा ही न होती होगी। इनके उदीरणका होना तो सम्भव है पर निषेक स्थितिघात न होकर ही यह उदीरणा होती है । स्थितिघात न होनेसे हमारा अभिप्राय है कि इनके पूरे निषेकका उदीरणाद्वारा क्षय नहीं होता। सूत्रमें तद्भव मोक्षगामीके लिए 'चरमोत्तमदेह' पाठ आया है। सर्वार्थसिद्धि टीकामें इसकी व्याख्या करते हुए चरम शरीरको ही उत्तम बतलाया गया है, किन्तु तत्त्वार्थराजवातिकमें पहले तो चरमदेह और उत्तमदेह ऐसा अलग-अलग अर्थ किया गया है किन्तु बादमें उत्तम देहवाले चक्रधर आदिके शरीरको अपवर्त्य आयूवाला बतलाकर उत्तम शब्दको 1. -देहाः । विपरीत- मु.। 2. इत्यर्थः । अतीतसंख्यान- ता. ना.।

Translation AI Generated

[148] Sarvartha Siddhi
[2153 83658365. This is an explanation of the Aupapādika, which are the Devas and Narakas. The word "charma" means "final". The word "uttama" means "excellent". Those whose bodies are final and excellent are called "charmotama deha" (bodies of the highest excellence). The meaning is that those whose samsara is near, that is, those who are about to attain liberation in the same bhava, are called "charmotama deha". Asankhyeya is a special quantity that is beyond number. The meaning is that those whose lifespan is known by means of similes like "palya" etc., are called those who have an immeasurable lifespan, born in the Tiryanch and Manushya realms, in the Uttarakuru etc. Those who have Aupapādika birth and also have charmotama deha, and also have an immeasurable lifespan, are called Aupapādika charmotama deha asankhyeya varsha ayush (those with an immeasurable lifespan, having the highest excellence of body, born from Aupapādika birth). If there is an external cause of harm, such as poison, weapons, etc., the lifespan becomes short, which is called "apavarya" (diminished lifespan). Those whose lifespan is diminished are called "apavayuṣa" (those with diminished lifespan). Those whose lifespan is not diminished are called "anpavaayuṣa" (those with undiminished lifespan). For these Aupapādika etc. beings, their lifespan does not diminish due to external causes, this is a rule, and for the rest of the beings, there is no such rule. The adjective "uttama" in the sutra is given to show the excellence of the charma body. There is no other special meaning here. Or, in place of the reading "charmotama deha", the reading "charma deha" is also found.
Special Meaning - The lifespan that is being enjoyed does not increase, it can only be diminished by being stimulated, so the question arises whether the lifespan of all beings in samsara diminishes or if there is an exception to this. The present sutra is composed in answer to this question. It states that the lifespan of the Devas and Narakas who are born from Aupapādika birth, the Manushya who are about to attain liberation from that birth, and the Tiryanch and Manushya who have an immeasurable lifespan, does not diminish. They enjoy their full lifespan and then the end of that period comes. The reason for making this special rule is that according to karma-shastra, the karma that is obtained can be enjoyed in a short time when both the causes are present, except for the karma of "nikachana", "nidhatti" and "upashamakaran". This rule also applies to the lifespan that is being enjoyed, so this sutra establishes that this rule does not apply to the lifespan of the aforementioned beings. The intention is that at the beginning of the enjoyment of their lifespan, the niṣekas (seeds) of their lifespan are gradually manifested one by one and then they reach their end. They are not harmed by external causes like poison, weapons, etc. But this does not mean that their lifespan karma is not stimulated. It is possible for them to be stimulated, but this stimulation does not cause the destruction of the niṣekas. By "destruction of the niṣekas", we mean that their full niṣekas are not destroyed by stimulation. The sutra uses the term "charmotama deha" for those who are about to attain liberation from that birth. In the Sarvartha Siddhi tika, while explaining this, the charma body is considered to be the uttama (excellent) body, but in the Tattvarth Rajavatika, first, a separate meaning is given to charma deha and uttama deha, but later, the body of Chakradhara etc., who have uttama deha, is considered to have apavarya ayu (diminished lifespan), and the word "uttama" is used to mean... 1. -dehaḥ. Viparita- Mu. 2. Ityarthaḥ. Atitasanchyan- Ta. Na.