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 339

-5120 8 565] पंचमोऽध्यायः
[219 क्रियावान्स्पर्शवान्प्राप्त वनस्पती परिस्पन्दहेतुस्तद्विपरीतलक्षणश्चायमिति क्रियाहेतुत्वाभावः । वीर्यान्तरायज्ञानावरणक्षयोपशमाङ्गोपाङ्गनामोदयापेक्षिणात्मना उक्स्यमानः कोष्ठयो वायुरुच्छवासलक्षणः प्राण इत्युच्यते। तनवात्मना बाह.यो वायुरभ्यन्तराक्रियमाणो निःश्वासलक्षणोडपान इत्याख्यायते । एवं तावप्यात्मानुग्राहिणी; जीवितहेतुत्वात् । तेषां मनःप्राणापानानां मूर्तिमत्त्वमवसेयम् । कुतः ? मूर्तिमद्भिः प्रतिघातादिदर्शनात् । प्रतिभयहेतुभिरशनिपाताविभिर्मनसः प्रतिघातो दृश्यते । सुरादिभिश्चाभिभवः । “हस्ततलपटादिभिरास्यसंवरणात्प्राणापानयोः प्रतिघात उपलभ्यते । श्लेष्मणा चाभिभवः । न चामूर्तस्य मूर्तिमद्भिरभिघातादयः स्युः । अत एवात्मास्तित्वसिद्धिः । यथा यन्त्रप्रतिमाचेष्टितं प्रयोक्तुरस्तित्वं गमयति तथा प्राणापानादिकर्मापि क्रियावन्तमात्मानं साधयति । 8564. किमेतावानेव पुद्गलकृत उपकार आहोस्विदन्योऽप्यस्तीत्यत आह
सुखदुःखजीवितमरणोपग्रहाश्च ॥20॥ $ 565. सदसāद्योदयेऽन्तरङ्गहेतौ सति बाहयद्रव्यादिपरिपाकनिमित्तवशावुत्पद्यमानः प्रीतिपरितापरूपः परिणामः सुखदुःखमित्याख्यायते। भवधारणकारणायुराख्यकर्मोदयाद् भवआत्माका अदृष्ट गुण है । अतः यह गुण भी निष्क्रिय है, इसलिए अन्यत्र क्रियाका आरम्भ करनेमें असमर्थ है। देखा जाता है कि वायू नामक द्रव्य विशेष स्वयं क्रियावाला और स्पर्शवाला होकर ही वनस्पतिमें परिस्पन्दका कारण होता है, परन्तु यह अदृष्ट उससे विपरीत लक्षणवाला है, इस लिए यह क्रियाका हेतु नहीं हो सकता। वीर्यान्तराय और ज्ञानावरणके क्षयोपशम तथा अंगोपांग नामकर्मके उदयकी अपेक्षा रखनेवाला आत्मा कोष्ठगत जिस वायुको बाहर निकालता है उच्छवासलक्षण उस वायुको प्राण कहते हैं। तथा वही आत्मा बाहरी जिस वायुको भीतर करता है निःश्वासलक्षण उस वायुको अपान कहते हैं । इस प्रकार ये प्राण और अपान भी आत्माका उपकार करते हैं, क्योंकि इनसे आत्मा जीवित रहता है। ये मन, प्राण और अपान मूर्त हैं, क्योंकि दूसरे मूर्तपदार्थोके द्वारा इनका प्रतिघात आदि देखा जाता है। जैसे-प्रतिभय पैदा करनेवाले बिजलीपात आदिके द्वारा मनका प्रतिघात होता है और सुरा आदिके द्वारा अभिभव । तथा हस्ततल और वस्त्र आदिके द्वारा मुखके ढक लेनेसे प्राण और अपानका प्रतिघात उपलब्ध होता है और कफके द्वारा अभिभव । परन्तु अमूर्तका मूर्त पदार्थों के द्वारा अभिघात आदि नहीं हो सकता, इससे प्रतीत होता है कि ये सब मूर्त हैं । तथा इसीसे आत्माके अस्तित्वकी सिद्धि होती है। जैसे यन्त्रप्रतिमाकी चेष्टाएं अपने प्रयोक्ताके अस्तित्वका ज्ञान कराती हैं उसी प्रकार प्राण और अपान आदि रूप कार्य भी क्रिया वाले आत्माके अस्तित्वके साधक हैं।
8564. क्या पुद्गलोंका इतना ही उपकार है या और भी उपकार है, इस बातके बतलाने के लिए अब आगेका सूत्र कहते हैं
सुख, दुःख जीवित और मरण ये भी पुद्गलोंके उपकार हैं। 20॥
$565. साता और असाताके उदयरूप अन्तरंग हेतुके रहते हुए बाह्य द्रव्यादिके परिपाकके निमित्तसे जो प्रीति और परितापरूप परिणाम उत्पन्न होते हैं वे सुख और दुःख कहे जाते
1. प्राप्तः वन- आ., दि. 1, दि. 2, ता., ना.। 2. पेक्षेणा- आ., दि. 1, दि. 21 3. कुतः। प्रतिषा- ' ता.। 4. हस्ततलपुटादि- ता., ना. मु.। 5. -वेद्येऽन्त- मु.।
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Translation AI Generated

## Chapter Five

[219] The A-dṛṣṭa is not the cause of action because it is not active and does not have the characteristic of touch, whereas the wind, being active and having the characteristic of touch, is the cause of pulsation in plants. The A-dṛṣṭa is the opposite of this. The wind that is expelled from the body by the soul, which is seeking the destruction of the obstacles to power, the destruction of the veil of knowledge, and the rise of the karma of the limbs and the limbs of the limbs, is called Prāṇa, which is characterized by inhalation. The wind that is drawn into the body by the soul is called Apāna, which is characterized by exhalation. Thus, Prāṇa and Apāna are also beneficial to the soul, because they are the cause of life. These three, namely, mind, Prāṇa, and Apāna, are material because their obstruction, etc., is seen by material things. The obstruction of the mind is seen by things that cause fear, such as lightning strikes. It is also seen by things that overwhelm it, such as alcohol. The obstruction of Prāṇa and Apāna is experienced by covering the mouth with the palms of the hands, cloth, etc., and by phlegm. The immaterial cannot be obstructed by material things. Therefore, the existence of the soul is established. Just as the movements of a mechanical image indicate the existence of its operator, so too, the actions of Prāṇa, Apāna, etc., indicate the existence of the active soul. 8564. Whether this is the only benefit of the Pudgala or there is another benefit, is explained in the next sūtra:

**Happiness, sorrow, life, and death are also benefits of the Pudgala.** [20]

$565. The result that arises from the ripening of external substances, etc., due to the internal cause of the rise of the Sāta and Asāta, is called happiness and sorrow, which are in the form of pleasure and pain. The karma of life, which is the cause of existence, arises from the soul's A-dṛṣṭa. Therefore, this A-dṛṣṭa is also inactive and therefore unable to initiate action elsewhere. It is seen that the particular substance called wind is itself active and has the characteristic of touch, and is the cause of pulsation in plants, but the A-dṛṣṭa is the opposite of this, and therefore cannot be the cause of action. The soul, which is seeking the destruction of the obstacles to power, the destruction of the veil of knowledge, and the rise of the karma of the limbs and the limbs of the limbs, expels the wind from the body, which is called Prāṇa, which is characterized by inhalation. The same soul draws the wind into the body, which is called Apāna, which is characterized by exhalation. Thus, these Prāṇa and Apāna are also beneficial to the soul, because they are the cause of life. These three, namely, mind, Prāṇa, and Apāna, are material because their obstruction, etc., is seen by material things. For example, the obstruction of the mind is seen by things that cause fear, such as lightning strikes. It is also seen by things that overwhelm it, such as alcohol. The obstruction of Prāṇa and Apāna is experienced by covering the mouth with the palms of the hands, cloth, etc., and by phlegm. But the immaterial cannot be obstructed by material things. This indicates that they are all material. And from this, the existence of the soul is established. Just as the movements of a mechanical image indicate the existence of its operator, so too, the actions of Prāṇa, Apāna, etc., indicate the existence of the active soul.
8564. Whether this is the only benefit of the Pudgala or there is another benefit, is explained in the next sūtra:

**Happiness, sorrow, life, and death are also benefits of the Pudgala.** [20]

$565. The result that arises from the ripening of external substances, etc., due to the internal cause of the rise of the Sāta and Asāta, is called happiness and sorrow, which are in the form of pleasure and pain.

1. प्राप्तः वन- आ., दि. 1, दि. 2, ता., ना.। 2. पेक्षेणा- आ., दि. 1, दि. 21 3. कुतः। प्रतिषा- ' ता.। 4. हस्ततलपुटादि- ता., ना. मु.। 5. -वेद्येऽन्त- मु.।