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 371

-61108628] षष्ठोऽध्यायः
[251 निर्वर्तना विभेदा निक्षेपश्चतुर्भेदः संयोगो द्विभेदः निसर्गस्त्रिभेद इति । त एते भेदा अजीवाधिकरणस्य वेदितव्याः । परवचनमनर्थकम्, पूर्वसूत्रे आद्यमिति वचनादिदमवशिष्टायं भवतीति । नानर्थकम् । अन्यार्थः परशब्दः । संरम्भादिभ्योऽन्यानि निर्वर्तनादीनि । इतरथा हि निर्वर्तनादीनामात्मपरिणामसद्भावाज्जीवाधिकरणविकल्पा एवेति विज्ञायेत । निर्वर्तनाधिकरणं द्विविधं मूलगुणनिर्वर्तनाधिकरणमुत्तरगुणनिर्वर्तनाधिकरणं चेति । तत्र मूलगुणनिर्वर्तनं पञ्चविषम्, शरीरवाङ्मनःप्राणापानाश्च । 'उत्तरगुणनिर्वर्तनं काष्ठपुस्तचित्रकर्मादि । निक्षेपश्चतुर्विधः अप्रत्यवेक्षितनिक्षेपाधिकरणं दुःप्रमष्टनिक्षेपाधिकरणं सहसानिक्षेपाधिकरणमनाभोगनिक्षेपाधिकरणं चेति। निसर्गस्त्रिविधः-कायनिसर्गाधिकरणं वाग्निसर्गाधिकरणं मनोनिसर्गाधिकरणं चेति ।
5627. उक्तः सामान्येन कर्मास्रवभेदः । इदानी कर्मविशेषात्रवभेदो वक्तव्यः। तस्मिन् वक्तव्ये आद्ययोनिदर्शनावरणयोरास्रवभेदप्रतिपत्त्यर्थमाह
तत्प्रदोषनिह्नवमात्सर्यान्तरायासादनोपघाता ज्ञानदर्शनावरणयोः ॥10॥
8628. तत्त्वज्ञानस्य मोक्षसाधनस्य कीर्तने कृते कस्यचिदनभिव्याहरतः अंतःपैशुन्यपरिणामः प्रदोषः । कुतश्चित्कारणान्नास्ति न वेद्मोत्यादि ज्ञानस्य व्यपलपनं निह्नवः । कुतश्चित्कारणाद् भावितमपि विज्ञानं दानाहमपि यतो न दीयते तन्मात्सर्यम् । ज्ञानव्यवच्छेदकरणमन्तरायः। कायेन क्रमसे दो आदि शब्दोंके साथ सम्बन्धको प्राप्त होते हैं । यथा-निर्वर्तना दो प्रकारकी है। निक्षेप चार प्रकारका है । संयोग दो प्रकारका है । निसर्ग तीन प्रकारका है। ये सब अजीवाधिकरणके भेद हैं । शंका--सूत्रमें 'पर' वचन निरर्थक है; क्योंकि पिछले सूत्रमें 'आद्य' वचन दिया है जिससे यह ज्ञात होता है कि यह शेषके लिए है । समाधान-अनर्थक नहीं है क्योंकि यहाँ 'पर' शब्दका अन्य अर्थ है जिससे यह ज्ञात होता है कि निर्वर्तना आदिक संरम्भ आदिकसे अन्य हैं। यदि पर शब्द न दिया जाय तो निर्वर्तना आदि आत्माके परिणाम हैं ऐसा हो जानेसे ये जीवाधिकरणके भेद समझे जायेंगे । निर्वर्तनाधिकरण दो प्रकारका है—मूलगुण निर्वर्तनाधिकरण और उत्तरगुण निर्वर्तनाधिकरण । उनमें-से मूलगुण निवर्तनाधिकरण पाँच प्रकारका है-शरीर, वचन, मन, प्राण और अपान । तथा काष्ठकर्म, पुस्तकर्म और चित्रकर्म आदि उत्तरगुण निर्वर्तनाधिकरण हैं । निक्षेप चार प्रकारका है-अप्रत्यवेक्षितनिक्षेपाधिकरण, दुष्प्रमृष्टनिक्षेपाधिकरण, सहसानिक्षेपाधिकरण और अनाभोगनिक्षेपाधिकरण । संयोग दो प्रकारका है-भक्तपानसंयोगाधिकरण और उपकरणसंयोगाधिकरण । निसर्ग तीन प्रकारका है-कायनिसर्गाधिकरण, वचननिसर्गाधिकरण और मननिसर्गाधिकरण।
8627. सामान्यसे कर्मास्रवके भेद कहे। इस समय अलग-अलग कर्मोके आस्रवके भेदोंका कथन करना चाहिए। उसमें सर्वप्रथम प्रारम्भके ज्ञानावरण और दर्शनावरणके आस्रवके भेदोंका कथन करनेके लिए आगेका सूत्र कहते हैं
ज्ञान और दर्शनके विषयमें प्रदोष, निह्नव, मात्सर्य, अन्तराय, आसादन और उपघात ये. ज्ञानावरण और दर्शनावरणके आस्रव हैं ॥10॥
8628. तत्त्वज्ञान मोक्षका साधन है उसका गुणगान करने पर उस समय नहीं बोलनेवालेके जो भीतर पैशुन्यरूप परिणाम होता है वह प्रदोष है । किसी कारणसे 'ऐसा नहीं है, मैं नहीं जानता' ऐसा कहकर ज्ञानका अपलाप करना निह्नव है। विज्ञानका अभ्यास किया है वह 1, भूलं पञ्च- आ., दि. 1, दि. 2 । 2. उत्तरं काष्ठ- आ. दि. 1, दि. 2 ।

Translation AI Generated

## Chapter Six

There are six types of *nirvartana*, four types of *nikshepa*, two types of *samyoga*, and three types of *nisarga*. These are the categories of the non-living (*ajiva*).

**Doubt:** The word "other" (*para*) in the sutra is meaningless, because the previous sutra mentioned "first" (*adya*), which implies that this sutra refers to the remaining categories.

**Resolution:** The word "other" (*para*) has a different meaning here. It indicates that *nirvartana* etc. are different from *sanrambha* etc. Otherwise, if *nirvartana* etc. were considered as the results of the soul (*atma*), then they would be considered as categories of the living (*jiva*).

There are two types of *nirvartana*: *mula-guna-nirvartana* and *uttar-guna-nirvartana*. *Mula-guna-nirvartana* has five categories: body, speech, mind, *prana*, and *apana*. *Uttar-guna-nirvartana* includes activities like carpentry, writing, and painting.

There are four types of *nikshepa*: *apratyavekshit-nikshepa*, *dushpramsht-nikshepa*, *sahasa-nikshepa*, and *anabhoga-nikshepa*.

There are two types of *samyoga*: *bhakta-pana-samyoga* and *upakarana-samyoga*.

There are three types of *nisarga*: *kaya-nisarga*, *vacana-nisarga*, and *mana-nisarga*.

## Explanation of the Sutra

The previous sutras discussed the general categories of *karma-asrava*. Now, we will discuss the specific categories of *karma-asrava*. To understand the categories of *asrava* for *jnana-avaran* and *darshan-avaran*, the following sutra is presented:

**Sutra 10:** *Tattv-jnana* is the means to liberation. When someone praises *tattv-jnana* but does not speak about it, it is called *pradosha*. When someone denies knowledge or says "I don't know" due to some reason, it is called *nihnava*. When someone has acquired knowledge but does not share it due to jealousy, it is called *matsaraya*. When someone obstructs the path of knowledge, it is called *antaraya*. When someone enjoys the fruits of knowledge without sharing it, it is called *asadan*. When someone destroys the knowledge of others, it is called *upaghata*. These are the *asravas* for *jnana-avaran* and *darshan-avaran*.

## Explanation of the Sutra

* **Pradosha:** When someone praises *tattv-jnana* but does not speak about it, it is called *pradosha*. This is because they are secretly jealous of others who have knowledge.
* **Nihnava:** When someone denies knowledge or says "I don't know" due to some reason, it is called *nihnava*. This is because they are trying to hide their ignorance.
* **Matsarya:** When someone has acquired knowledge but does not share it due to jealousy, it is called *matsaraya*. This is because they are afraid that others will surpass them.
* **Antaraya:** When someone obstructs the path of knowledge, it is called *antaraya*. This is because they are trying to prevent others from achieving liberation.
* **Asadan:** When someone enjoys the fruits of knowledge without sharing it, it is called *asadan*. This is because they are selfish and only care about their own benefit.
* **Upaghata:** When someone destroys the knowledge of others, it is called *upaghata*. This is because they are trying to prevent others from achieving liberation.

These six *asravas* are the main obstacles to achieving liberation. They prevent us from acquiring knowledge and developing our spiritual understanding. By overcoming these *asravas*, we can progress on the path to liberation.