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 370

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सर्वार्थसिद्धौ
[619 § 625
कषायाः क्रोधादयः । विशिष्यतेऽर्थोऽयन्तरादिति विशेषः । स प्रत्येकमभिसंबध्यते - संरम्भविशेषः समारम्भविशेष इत्यादि । आद्यं जीवाधिकरणमेतविशेषः 'भिद्यते' इति वाक्यशेषः । एते चत्वारः सुजन्तास्त्र्यादिशब्दा यथाक्रममभिसंबध्यन्ते - संरम्भसमारम्भारम्भास्त्रयः, योगास्त्रयः, कृतकारितानुमतास्त्रयः, कषायाश्चत्वार इति । एतेषां गणनाभ्यावृत्तिः सुचा द्योत्यते । एकश इति वीप्सानिर्देशः । एकैकं व्यादीन् भेदान् नयेदित्यर्थः । यद्यथा - क्रोधकृत काय संरम्भः मानकृतकाय संरम्भः मायाकृतकायसंरम्भः लोभकृतकायसंरम्भः क्रोधकारितकायसंरम्भः मानका रितकायसंरम्भः मायाकारितका संरम्भः लोभकारितकायसंरम्भः क्रोधानुमतकायसंरम्भः मानानुमतकायसंरम्भः मायानुमतकाय संरम्भः लोभानुमतकायसंरम्भश्चेति द्वादशधा कायसंरम्भः । एवं वाग्योगे मनोयोगे च द्वादशधा संरम्भः । त एते संपिण्डिताः षट्त्रिंशत्, तथा समारम्भा अपि षट्त्रिंशत्, आरम्भा अपि षट्त्रिंशत् । एते संपिण्डिता जीवाधिकरणात्रवभेदा अष्टोत्तरशतसंख्याः संभवन्ति । 'च' शब्दोऽनन्तानुबन्ध्यप्रत्याख्यानप्रत्याख्यान संज्वलनकषायभेद कृतान्तर्भेदसमुच्चयार्थः । 8625. परस्याजीवाधिकरणस्य भेदप्रतिपत्त्यर्थमाह-
निर्वर्तनानिक्षेप संयोगनिसर्गाद्विचतुद्वित्रिभेदाः परम् ॥9॥
8626. निर्वर्त्यत इति निर्वर्तना निष्पादना । निक्षिप्यत इति निक्षेपः स्थापना । संयुज्यते इति संयोगो मिश्रीकृतम् । निसृज्यत इति निसर्गः प्रवर्तनम् । एते द्वयादिभिर्यथाक्रममभिसंबध्यन्ते-
प्रयोगको अपेक्षा दिखलानेके लिए 'कारित' वचन रखा है । तथा प्रयोजकके मानस परिणामको दिखलानेके लिए अनुमत शब्द रखा हैं । क्रोधादि कषायोंके लक्षण कहे जा चुके हैं । जिससे एक अर्थ दूसरे अर्थसे विशेषताको प्राप्त हो वह विशेष है । इसे प्रत्येक शब्दके साथ जोड़ लेना चाहिए यथा संरम्भविशेष समारम्भविशेष आदि । यहाँ 'भिद्यते' यह वाक्यशेष है जिससे यह अर्थ होता है कि पहला जीवाधिकरण इन विशेषताओंसे भेदको प्राप्त होता है । सुच् प्रत्ययान्त ये चारों 'तीन' आदि शब्द क्रमसे सम्बन्धको प्राप्त होते हैं । यथा-संरम्भ, समारम्भ और आरम्भ ये तीन; योग तीन; कृत, कारित और अनुमत ये तीन और कषाय चार। इनके गणनाकी पुनरावृत्ति 'सुच' प्रत्यय-द्वारा प्रकट की गयी है । 'एकशः' यह वीप्सा में निर्देश है । तात्पर्य यह है कि तीन आदि भेदोंको प्रत्येकके प्रति लगा लेना चाहिए। जैसे क्रोधकृतकायसंरम्भ, मानकृतकायसंरम्भ, मायाकृतकायसंरम्भ, लोभकृतकायसंरम्भ, क्रोधकारितकायसंरम्भ, मानकारितकाय़संरम्भ, मायाकारितकायसंरम्भ, लोभकारितकायसंरम्भ, क्रोधानुमतकायसंरम्भ, मानानुमतकायसंरम्भ, मायानुमतकायसंरम्भ, लोभानुमतकायसंरम्भ। इसप्रकार कायसंरम्भ बारह प्रकारका है । इसीप्रकार वचनयोग और मनोयोगकी अपेक्षा संरम्भ बारह-बारह प्रकारका है । ये सब मिला कर छत्तीस भेद होते हैं । इसी प्रकार समारम्भ और आरम्भके भी छत्तीस - छत्तीस भेद होते हैं। ये सब मिल कर जीवाधिकरणके 108 भेद होते हैं । 'च' शब्द अनन्तानुबन्धी अप्रत्याख्यान, प्रत्याख्यान और संज्वलनरूप कषायोंके अवान्तर भेदोंका समुच्चय करनेके लिए दिया है । 8625. अब दूसरे अजीवाधिकरणके भेदोंका ज्ञान करानेके लिए आगेका सूत्र कहते हैं-पर अर्थात् अजीवाधिकरण क्रमसे दो, चार, दो और तीन भेदवाले निर्वर्तना, निक्षेप, संयोग और निसर्गरूप है ||9||
8626. निर्वर्तनाका अर्थ निष्पादना अर्थात् रचना है । निक्षेपका अर्थ स्थापना अर्थात् रखना है। संयोगका अर्थ मिश्रित करना अर्थात् मिलाना है और निसर्गका अर्थ प्रवर्तन है । ये 1. त्र्यादिभेदान् आ., दि. 1, दि. 21 2. ऐते पिण्डि - मु. | 3. जीवस्याधि-- मु.

Translation AI Generated

## 250]
**Sarvarthasiddhi**
[619 § 625

**Kashaya** are anger, etc. The meaning is distinguished from the inner meaning, this is the **vishesha**. It is connected to each one - **samarambha vishesha**, **samarambha vishesha**, etc. The first **jivaadhikaran** is distinguished by this **vishesha**, the remaining part of the sentence is "**bhidyate**". These four **sujanta** words, "three" etc., are connected in order - **samarambha**, **samarambha**, and **arambha** are three, **yoga** are three, **krita**, **karita**, and **anumata** are three, and **kashaya** are four. The repetition of their counting is indicated by the **sucha** suffix. "**Ekasha**" is an indication of **vipsa**. The meaning is that the three etc. distinctions should be applied to each one. For example, **krodhakrita kayasamrambha**, **manakrita kayasamrambha**, **mayakrita kayasamrambha**, **lobhakrita kayasamrambha**, **krodhakaritakayasamrambha**, **manakari takayasamrambha**, **mayakari takayasamrambha**, **lobhakaritakayasamrambha**, **krodhanumatakayasamrambha**, **mananumatakayasamrambha**, **mayanumatakayasamrambha**, **lobhanumatakayasamrambha**. In this way, **kayasamrambha** is of twelve types. Similarly, **vakyayoga** and **manoyoga** are also of twelve types. These are all combined, making thirty-six distinctions. Similarly, **samarambha** and **arambha** also have thirty-six distinctions each. These are all combined, making 108 distinctions of **jivaadhikaran**. The word "**cha**" is used to include the distinctions of **anantaanubandhi**, **apratyakhyana**, **pratyakhyana**, and **sanjwalana** types of **kashaya**. 8625. To understand the distinctions of the other **ajivaadhikaran**, the next sutra says - **para**, i.e. **ajivaadhikaran** is of two, four, two, and three distinctions respectively, in the form of **nirvartana**, **nikshepa**, **samyoga**, and **nisarga**. ||9||
8626. **Nirvartana** means **nishpadana**, i.e. creation. **Nikshepa** means **sthapana**, i.e. placing. **Samyoga** means **mishrikrita**, i.e. mixed. **Nisarga** means **pravartan**, i.e. initiation. These are connected in order with two etc. -
The word "**karita**" is used to show the expectation of the **prayogaka**. Similarly, the word "**anumata**" is used to show the mental result of the **prayojaka**. The characteristics of **kashaya** like anger, etc. have been mentioned. That which makes one meaning distinct from another is **vishesha**. It should be connected with each word, such as **samarambha vishesha**, **samarambha vishesha**, etc. Here, "**bhidyate**" is the remaining part of the sentence, which means that the first **jivaadhikaran** is distinguished by these characteristics. These four **sucha**-suffixed words, "three" etc., are connected in order - **samarambha**, **samarambha**, and **arambha** are three, **yoga** are three, **krita**, **karita**, and **anumata** are three, and **kashaya** are four. The repetition of their counting is indicated by the **sucha** suffix. "**Ekasha**" is an indication of **vipsa**. The meaning is that the three etc. distinctions should be applied to each one. For example, **krodhakrita kayasamrambha**, **manakrita kayasamrambha**, **mayakrita kayasamrambha**, **lobhakrita kayasamrambha**, **krodhakaritakayasamrambha**, **manakari takayasamrambha**, **mayakari takayasamrambha**, **lobhakaritakayasamrambha**, **krodhanumatakayasamrambha**, **mananumatakayasamrambha**, **mayanumatakayasamrambha**, **lobhanumatakayasamrambha**. In this way, **kayasamrambha** is of twelve types. Similarly, **vakyayoga** and **manoyoga** are also of twelve types. These are all combined, making thirty-six distinctions. Similarly, **samarambha** and **arambha** also have thirty-six distinctions each. These are all combined, making 108 distinctions of **jivaadhikaran**. The word "**cha**" is used to include the distinctions of **anantaanubandhi**, **apratyakhyana**, **pratyakhyana**, and **sanjwalana** types of **kashaya**. 8625. To understand the distinctions of the other **ajivaadhikaran**, the next sutra says - **para**, i.e. **ajivaadhikaran** is of two, four, two, and three distinctions respectively, in the form of **nirvartana**, **nikshepa**, **samyoga**, and **nisarga**. ||9||
8626. **Nirvartana** means **nishpadana**, i.e. creation. **Nikshepa** means **sthapana**, i.e. placing. **Samyoga** means **mishrikrita**, i.e. mixed. **Nisarga** means **pravartan**, i.e. initiation. These are connected in order with two etc. -
1. **Tryadibhedan a., di. 1, di. 21** 2. **Aite pindi - mu.** | 3. **Jivasyaadhi mu.**