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 335

--5117 § 559]
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जीवपुद्गलानां स्थित्युपग्रहे कर्तव्ये अधर्मास्तिकायः साधारणाश्रयः पृथिवीधातुरिवाश्वादिस्थिता'विति । ननु च 'उपग्रह' वचनमनर्थकम् 'उपकारः' इत्येवं सिद्धत्वात् । ' गतिस्थिती धर्माधर्मयोरुपकारः' इति ? नैष दोषः ; याथासंख्यनिवृत्त्यर्थम् 'उपग्रह' वचनम् । धर्माधर्मयोर्गतिस्थित्योश्च यथासंख्यं भवति, एवं जीवपुद्गलानां यथासंख्यं प्राप्नोति धर्मस्योपकारो जीवानां गतिः अधर्मस्योपकारः पुद्गलानां स्थितिरिति । तन्निवृत्त्यर्थमुपग्रहवचनं क्रियते । आह धर्माधर्मयोर्य उपकारः स आकाशस्य युक्तः; सर्वगतत्वादिति चेत् ? तदयुक्तम् ; तस्यान्योपकारसद्भावात् । सर्वेषां धर्मादीनां द्रव्याणामवगाहनं तत्प्रयोजनम् । एकस्यानेकप्रयोजनकल्पनायां लोकालोकविभागाभावः । भूमिजलादीन्येव तत्प्रयोजनसमर्थानि नार्थो धर्माधर्माभ्यामिति चेत् ? न साधारणाश्रय इति विशिष्योक्तत्वात् । अनेककारणसाध्यत्वाच्चैकस्य कार्यस्य । तुल्यबलत्वात्तयोर्गतिस्थितिप्रतिबन्ध इति चेत् ? न; अप्रेरकत्वात् । अनुपलब्धेर्न तौ स्तः खरविषाणवदिति चेत् ? न; सर्व प्रवाद्यविप्रतिपसेः । सर्वे हि प्रवादिनः प्रत्यक्षाप्रत्यक्षानर्थानभिवाञ्छन्ति । अस्मान्प्रति हेतोरसिद्धेश्च ।
1
पंचमोऽध्यायः
कार्यं तपः श्रुते' इस वाक्य में 'कार्यम्' एकवचन और 'तपः श्रुते द्विवचन है । यही बात प्रकृतमें जानना चाहिए । इस सूत्रका यह अभिप्राय है कि जिस प्रकार मछली के गमनमें जल साधारण निमित्त है उसी प्रकार गमन करते हुए जीव और पुद्गलोंके गमनमें धर्मास्तिकाय साधारण निमित्त है । तथा जिस प्रकार घोड़ा आदिके ठहरनेमें पृथिवी साधारण निमित्त है उसी प्रकार ठहरनेवाले जीव और पुद्गलोंके ठहरनेमें अधर्मास्तिकाय साधारण निमित्त है । शंका-सूत्र में 'उपग्रह' वचन निरर्थक है, क्योंकि 'उपकार' इसीसे काम चल जाता है । यथा - ' गतिस्थिती धर्माधर्मयोरुपकार: ' ? समाधान -- यह कोई दोष नहीं है; क्योंकि यथाक्रमके निराकरण करनेके लिए 'उपग्रह' पद रखा है। जिस प्रकार धर्म और अधर्म के साथ गति और स्थितिका क्रम सम्बन्ध होता है उसी प्रकार जीव और पुद्गलोंका क्रमसे सम्बन्ध प्राप्त होता है । यथा-धर्म द्रव्यका उपकार जीवोंकी गति है और अधर्म द्रव्यका उपकार पुद्गलोंकी स्थिति है, अत: इसका निराकरण करनेके लिए सूत्रमें 'उपग्रह' पद रखा है। शंका-धर्म और अधर्म द्रव्यका जो उपकार है उसे आकाशका मान लेना युक्त है, क्योंकि आकाश सर्वगत है ? समाधान - यह कहना युक्त नहीं है; क्योंकि आकाशका अन्य उपकार है । सब धर्मादिक द्रव्यों को अवगाह्न देना आकाशकका प्रयोजन है। यदि एक द्रव्यके अनेक प्रयोजन माने जाते हैं तो लोकालोकके विभागका अभाव होता है, अतः धर्म और अधर्म द्रव्यका जो उपकार है वह आकाशका मानना युक्त नहीं । शंका- धर्म और अधर्म द्रव्यके जो प्रयोजन हैं पृथ्वी और जल आदिक हो उनके करने में समर्थ हैं, अतः धर्म और अधर्म द्रव्यका मानना ठीक नहीं ? समाधान- नहीं, क्योंकि धर्म और अधर्म द्रव्य गति और स्थितिके साधारण कारण हैं यह विशेष रूपसे कहा है । तथा एक कार्य अनेक कारणोंसे होता हैं, इसलिए धर्म और अधर्म द्रव्यका मानना ठीक है । शंका-धर्म और अधर्म ये दोनों द्रव्य तुल्य बलवाले हैं, अतः गतिसे स्थितिका और स्थिति गतिका प्रतिबन्ध होना चाहिए ? समाधान – नहीं, क्योंकि ये अप्रेरक हैं । शंका- धर्म और अधर्म द्रव्य नहीं हैं, क्योंकि उनकी उपलब्धि नहीं होती, जैसे गधेके सींग ? समाधान नहीं; क्योंकि इसमें सब वादियोंको विवाद नहीं है । तात्पर्य यह है कि जितने वादी हैं वे प्रत्यक्ष और परोक्ष दोनों प्रकारके पदार्थोंको स्वीकार करते हैं। इसलिए इनका अभाव नहीं किया जा सकता। दूसरे हम जैनोंके प्रति 'अनुपलब्धि' हेतु असिद्ध है, क्योंकि जिनके सातिशय प्रत्यक्ष ज्ञानरूपी नेत्र विद्यमान
1. इत्येव सिद्ध- ता । 2. प्रतिवाद्य ता, ना। 3. प्रतिवादिनः ता., ना. ।

Translation AI Generated

[5117 § 559]
[215
The earth element is the common substratum for the stationary state of living beings and pudgalas, just as the earth is the substratum for the stationary state of horses, etc.
**Objection:** The term "substratum" is redundant, as "benefit" would suffice. For example, "motion and rest are the benefits of dharma and adharma."
**Solution:** This is not a flaw; the term "substratum" is used to clarify the order. Just as there is an order between dharma and adharma, motion and rest, so too is there an order in the way living beings and pudgalas receive the benefit of dharma. The benefit of dharma is the motion of living beings, and the benefit of adharma is the stationary state of pudgalas. The term "substratum" is used to clarify this order.
**Objection:** The benefit of dharma and adharma is attributed to space, as it is omnipresent.
**Solution:** This is incorrect, as space has other benefits. The purpose of space is to permeate all substances, including dharma, etc. If one substance is attributed with multiple purposes, then there would be no distinction between the world and the non-world.
**Objection:** The benefits of dharma and adharma can be attributed to earth, water, etc., as they are capable of performing these functions. Therefore, it is not appropriate to attribute them to dharma and adharma.
**Solution:** No, because it has been specifically stated that dharma and adharma are the common causes of motion and rest. Moreover, one action can be caused by multiple factors.
**Objection:** Dharma and adharma are equally powerful, so they should restrict each other's motion and rest.
**Solution:** No, because they are not motivating factors.
**Objection:** Dharma and adharma do not exist, as they are not perceivable, like the horns of a donkey.
**Solution:** No, because all proponents agree on this. The point is that all proponents accept both perceivable and non-perceivable objects. Therefore, their non-existence cannot be asserted. Secondly, the argument of "non-perceivability" is invalid against us Jains, because we have the eye of omniscience, which is the direct knowledge of the attributes of things.
1.
Chapter Five
The phrase "karma is penance" has "karma" in the singular and "penance" in the dual. This should be understood in the context of the present discussion. The meaning of this sutra is that just as water is the common cause for the motion of fish, so too are dharma and adharma the common causes for the motion of living beings and pudgalas. Similarly, just as the earth is the common cause for the stationary state of horses, etc., so too are adharma and adharma the common causes for the stationary state of living beings and pudgalas.
**Objection:** The term "substratum" is redundant in the sutra, as "benefit" would suffice. For example, "motion and rest are the benefits of dharma and adharma."
**Solution:** This is not a flaw; the term "substratum" is used to clarify the order. Just as there is an order between dharma and adharma, motion and rest, so too is there an order in the way living beings and pudgalas receive the benefit of dharma. The benefit of dharma is the motion of living beings, and the benefit of adharma is the stationary state of pudgalas. The term "substratum" is used to clarify this order.
**Objection:** The benefit of dharma and adharma is attributed to space, as it is omnipresent.
**Solution:** This is incorrect, as space has other benefits. The purpose of space is to permeate all substances, including dharma, etc. If one substance is attributed with multiple purposes, then there would be no distinction between the world and the non-world.
**Objection:** The benefits of dharma and adharma can be attributed to earth, water, etc., as they are capable of performing these functions. Therefore, it is not appropriate to attribute them to dharma and adharma.
**Solution:** No, because it has been specifically stated that dharma and adharma are the common causes of motion and rest. Moreover, one action can be caused by multiple factors.
**Objection:** Dharma and adharma are equally powerful, so they should restrict each other's motion and rest.
**Solution:** No, because they are not motivating factors.
**Objection:** Dharma and adharma do not exist, as they are not perceivable, like the horns of a donkey.
**Solution:** No, because all proponents agree on this. The point is that all proponents accept both perceivable and non-perceivable objects. Therefore, their non-existence cannot be asserted. Secondly, the argument of "non-perceivability" is invalid against us Jains, because we have the eye of omniscience, which is the direct knowledge of the attributes of things.
1. It is indeed proven.
2. It is refuted.
3. It is refuted by the proponents.