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 365

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किलक्षण आत्रव इत्युच्यते । योऽयं योगशब्दाभिधेयः संसारिणः पुरुषस्य -
स आस्रवः ॥2॥
षष्ठोऽध्यायः
8612. यथा सरस्सलिलावाहिद्वारं तदास्रवकारणत्वाद् आस्त्रव इत्याख्यायते तथा योगप्रणालिकया आत्मनः कर्म आस्रवतीति योग आस्रव इति व्यपदेशमर्हति ।
613. आह कर्मद्विविधं पुण्यं पापं चेति । तस्य किमविशेषेण योग आस्रवहेतुराहोस्विदस्तिकश्चित्प्रतिविशेष इत्यत्रोच्यते
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शुभः पुण्यस्याशुभः पापस्य ||3||
$ 614. कः शुभो योगः को वा अशुभः । प्राणातिपातादत्तादानमैथुनादिरशुभः काययोगः । अनृतभाषणपरुषासभ्यवचनादिरशुभो वाग्योगः । वधचिन्तनेर्ष्यासूयादिरशुभो मनोयोगः । ततो विपरीतः शुभः । कथं योगस्य शुभाशुभत्वम् । शुभपरिणामनिर्वृ त्तो योगः शुभः । अशुभपरिणामनिर्वृतश्चाशुभः । न पुनः शुभाशुभकर्मकारणत्वेन । यद्येवमुच्यते शुभयोग एव न स्यात्, शुभयोगस्यापि ज्ञानावरणादिबन्धहेतुत्वाभ्युपगमात् । पुनात्यात्मानं पूयतेऽनेनेति वा पुण्यम् । तत्सद्वेद्यादि । पाति रक्षति आत्मानं शुभादिति पापम् । तदसद्वेद्यादि ।
$ 615. आह किमयमात्रवः सर्वसंसारिणां समानफलारम्भ हेतुराहोस्वित्कश्चिदस्ति प्रति
कि आस्रवका क्या लक्षण है ? संसारी जीवके जो यह योग शब्दका वाच्य कहा हैवही आस्रव है ॥2॥
8612. जिस प्रकार तालाब में जल लानेका दरवाजा जलके आनेका कारण होनेसे आस्रव कहलाता है उसी प्रकार आत्माके साथ बंधनेके लिए कर्म योगरूपी नालीके द्वारा आते हैं, इसलिए योग आस्रव संज्ञाको प्राप्त होता है ।
8613. कर्म दो प्रकारका है- पुण्य और पाप, इसलिए क्या योग सामान्यरूपसे उसके आस्रवका कारण है या कोई विशेषता है ? इसी बात के बतलानेके लिए आगेका सूत्र कहते हैं
शुभयोग पुण्यका और अशुभयोग पापका आस्रव है ||3||
8614. शंका-शुभ योग क्या है और अशुभ योग क्या है ? समाधान - हिंसा, चोरी, और मैथुन आदिक अशुभ काययोग है । असत्य वचन, कठोर वचन और असभ्य वचन आदि अशुभ वचनयोग हैं । मारनेका विचार, ईर्ष्या और डाह आदि अशुभ मनोयोग है। तथा इनसे. विपरीत शुभकाय योग, शुभ वचनयोग और शुभ मनोयोग है । शंका- योगके शुभ और अशुभ ये भेद किस कारण से हैं ? समाधान - जो योग शुभ परिणामोंके निमित्तसे होता है वह शुभ योग है और जो योग अशुभ परिणामोंके निमित्तसे होता है वह अशुभ योग है । शायद कोई यह माने कि शुभ और अशुभ कर्मका कारण होनेसे शुभ और अशुभ योग होता है सो बात नहीं है; क्योंकि यदि इस प्रकार इनका लक्षण कहा जाता है तो शुभयोग ही नहीं हो सकता, क्योंकि शुभयोगको भी ज्ञानावरणादि कर्मोंके बन्धका कारण माना है । इसलिए शुभ और अशुभ योगका जो लक्षण यहाँ पर किया है वही सही है । जो आत्माको पवित्र करता है या जिससे आत्मा पवित्र होता है वह पुण्य है, जैसे सातावेदनीय आदि । तथा जो आत्माको शुभसे बचाता है वह पाप है; जैसे असातावेदनीय आदि ।
8615. क्या यह आस्रव सब संसारी जीवोंके समान फलको पैदा करता है या कोई 1. आस्रवणहेतु- मु., ता., ना. । 2. पापम् । असद्वे - मु. 3. संसारिसमा आ., ता., ना. संसारसमादि. 2 ।

Translation AI Generated

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What is the characteristic of *āsrava*? It is the *yoga* spoken of in relation to the *samsāri* (transmigrating) being, that is *āsrava*. ||2||
Chapter Six
8612. Just as the door of a reservoir is called *āsrava* because it is the cause of the water flowing in, so *yoga*, being the channel through which *karma* flows into the soul, is called *yoga āsrava*.
8613. It is said that *karma* is of two kinds: *puṇya* (meritorious) and *pāpa* (demeritorious). Is *yoga* the cause of *āsrava* in general, or is there some specific characteristic? To explain this, the next *sūtra* says:
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*śubha yoga* is the *āsrava* of *puṇya*, and *aśubha yoga* is the *āsrava* of *pāpa*. ||3||
8614. Question: What is *śubha yoga* and what is *aśubha yoga*? Answer: Violence, stealing, and sexual misconduct, etc., are *aśubha kāya yoga* (demeritorious bodily *yoga*). False speech, harsh speech, and uncultured speech, etc., are *aśubha vāc yoga* (demeritorious verbal *yoga*). Thoughts of killing, envy, and jealousy, etc., are *aśubha mano yoga* (demeritorious mental *yoga*). The opposite of these are *śubha kāya yoga*, *śubha vāc yoga*, and *śubha mano yoga* (meritorious bodily, verbal, and mental *yoga*). Question: What is the reason for the distinction between *śubha* and *aśubha yoga*? Answer: *Yoga* that leads to meritorious results is *śubha yoga*, and *yoga* that leads to demeritorious results is *aśubha yoga*. It is not that *śubha* and *aśubha yoga* are caused by *śubha* and *aśubha karma*. If this were the case, then there would be no such thing as *śubha yoga*, because *śubha yoga* is also considered to be the cause of the bondage of *karma* such as *jñāna āvaraṇa* (veil of knowledge). Therefore, the definition of *śubha* and *aśubha yoga* given here is correct. That which purifies the soul, or by which the soul is purified, is *puṇya*, such as *sātavedanīya* (that which is experienced in the next life). And that which protects the soul from *śubha* (meritorious) is *pāpa*, such as *asātavedanīya* (that which is not experienced in the next life).
8615. Does this *āsrava* produce the same results for all transmigrating beings, or is there some 1. *āsravaṇahetu* - *mu.* (mouth), *tā.* (tongue), *nā.* (nose). 2. *pāpam*. *asadve* - *mu.* 3. *samsārisama ā.* (transmigrating beings), *tā.* (tongue), *nā.* *samsārasama* etc. 2.