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 331

-~-5113 8551] पंचमोऽध्यायः
[21i दृष्टो यथा कुण्डे बदरादीनाम् । न तथाऽऽकाशं पूर्व धर्मादीन्युत्तरकालभावीनि; अतो व्यवहारनयापेक्षयाऽपि आधाराधेयकल्पनानुपपत्तिरिति ? नैष दोषः, युगपद्भाविनामपि आषाराधेयभावी दृश्यते । घटे रूपादयः शरीरे हस्तादय इति । लोक इत्युच्यते। को लोकः ? धर्माधर्मावनि द्रव्याणि यत्र लोक्यन्ते स लोक इति । अधिकरणसाधनो घञ् । आकाशं द्विधा विभक्तं-लोकाकाशमलोकाकाशं चेति । लोक उक्तः । स यत्र तल्लोकाकाशम् । ततो बहिः सर्वतोऽनन्तमलोकाकाशम् ।लोकालोकविभागश्च धर्माधर्मास्तिकाय सद्भावासद्भावाद्विज्ञेयः । असति हि तस्मिन्धर्मास्तिकाये जीवपुद्गलानां गतिनियमहेत्वभावाद्विभागो न स्यात् । असति चाधर्मास्तिकाये स्थितेराश्रयनिमित्ताभावात् स्थितेरभावो लोकालोकविभागाभावो वा स्यात् । तस्मादुभयसद्भावासद्भावाल्लोकालोकविभागसिद्धिः। 8550. तत्रावध्रियमाणानामवस्थानभेदसंभवाद्विशेषप्रतिपत्त्यर्थमाह
__ धर्माधर्मयोः कृत्स्ने ॥13॥ 8551. कृत्स्नवचनमशेषव्याप्तिप्रदर्शनार्थम् । अगारेऽस्थितो घट इति यथा तथा धर्माधर्मयोर्लोकाकाशेऽवगाहो न भवति । कि तहि ? कृत्स्ने तिलेषु तैलवदिति । अन्योन्यप्रदेशप्रवेशइतना ही फलितार्थ लिया गया है । शंका-लोकमें जो पूर्वोत्तर कालभावी होते हैं उन्हींका आधार-आधेयभाव देखा गया है । जैसे कि बेरोंका आधार कुण्ड होता है । उसीप्रकार आकाश पूर्वकालभावी हो और धर्मादिक द्रव्य पीछेसे उत्पन्न हुए हों, ऐसा तो है नहीं, अतः व्यवहारनयकी अपेक्षा भी आधार-आधेयकल्पना नहीं बनती ? समाधान यह कोई दोष नहीं है, क्योंकि क साथ होनेवाले पदार्थों में भी आधार-आधेयभाव देखा जाता है। यथा-घट में रूपादिक हैं। और शरीर में हाथ आदि हैं । अब लोकका स्वरूप कहते हैं । शंका-लोक किसे कहते हैं ? समाधान-जहाँ धर्मादिक द्रव्य विलोके जाते हैं उसे लोक कहते हैं । 'लोक' धातुसे अधिकरण अर्थमें 'घञ्' प्रत्यय करके लोक शब्द बना है। आकाश दो प्रकारका है- लोकाकाश और अलोकाकाश । लोकका स्वरूप पहले कह आये हैं। वह जितने आकाशमें पाया जाता है लोकाकाश है और उससे बाहर सबसे अनन्त अलोकाकाश है। यह लोकालोकका विभाग धर्मास्तिकाय और अधर्मास्तिकायके सद्भाव और असद्भावकी अपेक्षासे जानना चाहिए । अर्थात् धर्मास्तिकाय और अधर्मास्तिकाय जहाँ तक पाये जाते हैं वह लोकाकाश है और इससे बाहर अलोकाकाश है । यदि धर्मास्तिकायका सद्भाव न माना जाये तो जीव और पुद्गलोंकी गतिके नियमका हेतु न रहने से लोकालोकका विभग नहीं बनता। उसी प्रकार यदि अधर्मास्तिकायका सद्भाव न माना जाये तो स्थितिका निमित्त न रहने से जीव और पुद्गलों की स्थितिका अभाव होता है जिससे लोकालोकका विभाग नहीं बनता । अतः इन दोनों के सद्भाव और असद्भावकी अपेक्षा लोकालोकके विभाग की सिद्धि होती है।
8550. लोकाकाशमें जितने द्रव्य बतलाये हैं उनके अवस्थानमें भेद हो सकता है, इस लिए प्रत्येक द्रव्यके अवस्थान विशेषका ज्ञान करानेके लिए आगेका सूत्र कहते हैं
धर्म और अधर्म द्रव्यका अवगाह समन लोकाकाशमें है॥13॥"
8551. सब लोकाकाशके साथ व्याप्तिके दिखलानेके लिए सूत्रमें 'कृत्स्न' पद रखा है। घरमें जिस प्रकार घट अवस्थित रहता उस प्रकार लोकाकाशमें धर्म और अधर्म द्रव्यका अवगाह नहीं है । किन्तु जिस प्रकार तिलमें तैल रहता है उस.प्रकार सब लोकाकाशमें धर्म 1. 'हलः' जैनेन्द्र , 2131118। 'हलश्च' पाणिनि, 3131121111 2. -कायसद्भावाद्वि- मु.। 3. -रभावः । तस्या अभावे लोका- मु., ता. ना.। 4. भयसद्भावाल्लोका- मु.।

Translation AI Generated

## Chapter Five

[21i] Just as the seeds of the *badari* tree are seen in a well, so too is the *lokaakasha* not seen in the same way as the *dharma* and other substances that are born later. Therefore, even from the perspective of practical reasoning, the concept of a base and a dependent does not hold true, does it? This is not a fault, because even in things that exist simultaneously, the relationship of base and dependent is seen. For example, form and other qualities are in a pot, and hands and other limbs are in the body. Now, the nature of *loka* is explained.

**Question:** What is *loka*?

**Answer:** Where *dharma* and other substances are located, that is called *loka*. The word *loka* is derived from the root *lok* with the suffix *ghan* in the sense of location.

*Aakasha* is of two types: *lokaakasha* and *alokaakasha*. *Loka* has already been explained. The *aakasha* where *loka* is found is called *lokaakasha*. Beyond that, in all directions, is the infinite *alokaakasha*.

The division between *loka* and *aloka* is to be understood in terms of the existence and non-existence of the *dharmaastikaya* and *adharmaastikaya*. If the *dharmaastikaya* does not exist, then there would be no basis for the rules governing the movement of *jiva* and *pudgala*, and therefore no division between *loka* and *aloka*. Similarly, if the *adharmaastikaya* does not exist, then there would be no basis for the existence of *jiva* and *pudgala*, leading to their non-existence and consequently, no division between *loka* and *aloka*. Therefore, the existence and non-existence of both the *dharmaastikaya* and *adharmaastikaya* establish the division between *loka* and *aloka*.

8550. Since there can be a difference in the location of the substances that are mentioned in *lokaakasha*, the next *sutra* is stated to explain the specific location of each substance:

"The *dharma* and *adharma* substances are completely immersed in *lokaakasha*." [13]

8551. The word "completely" in the *sutra* is used to show that the *dharma* and *adharma* substances are present throughout the entire *lokaakasha*. Just as a pot is located in a house, the *dharma* and *adharma* substances are not located in *lokaakasha* in the same way. Rather, they are present in *lokaakasha* like oil in sesame seeds. This means that they are present in every part of *lokaakasha*.

**Doubt:** The relationship of base and dependent is seen only in those things that are born before and after in *loka*. For example, the well is the base for the *badari* seeds. Similarly, if *aakasha* is born before and the *dharma* and other substances are born later, then this is not the case. Therefore, even from the perspective of practical reasoning, the concept of a base and a dependent does not hold true, does it?

**Solution:** This is not a fault, because even in things that exist simultaneously, the relationship of base and dependent is seen. For example, form and other qualities are in a pot, and hands and other limbs are in the body.