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 372

252] सर्वार्थसिद्धी
[61118 629वाचा च परप्रकाश्यज्ञानस्य वर्जनमासादनम् । प्रशस्तज्ञानदूषणमुपधातः । आसावनमेवेति चेत् ? सतो ज्ञानस्य विनयप्रदानादिगुणकीर्तनाननुष्ठानमासादनम् । उपघातस्तु ज्ञानमज्ञानमेवेति ज्ञाननाशाभिप्रायः । इत्यनयोरयं भेदः । 'तत्'शब्देन ज्ञानदर्शनयोः प्रतिनिर्देशः क्रियते। कथं पुनरप्रकृतयोरनिर्दिष्टयोस्तच्छब्देन परामर्शः कर्तुं शक्यः ? प्रश्नापेक्षया। ज्ञानदर्शनावरणयोः क आस्रव इति प्रश्ने कृते तदपेक्षया तच्छब्दो ज्ञानदर्शने प्रतिनिर्दिशति । एतेन ज्ञानदर्शनवत्सु तत्साधनेषु च प्रदोषादयो योज्याः; तन्निमित्तत्वात् । त एते ज्ञानदर्शनावरणयोरास्रवहेतवः। एककारणसाध्यस्य कार्यस्यानेकस्य दर्शनात तुल्येऽपि प्रदोषादौ ज्ञानर्शनावरणास्त्रवसिद्धिः। अथवा विषयभेदादास्रवभेदः । ज्ञानविषयाः प्रदोषादयो ज्ञानावरणस्य । दर्शनविषयाः प्रदोषादयो दर्शनावरणस्येति।
8629. यथानयोः कर्मप्रकृत्योरानवभेदास्तथा--- दुःखशोकतापाक्रन्दनवधपरिदेवनान्यात्मपरोभयस्थान्यसद्वेद्यस्य ॥
8630. पीडालक्षणः परिणामो दुःखम् । अनुग्राहकसंबन्धविच्छेदे वैक्लव्यविशेषः शोकः । परिवादादिनिमित्तादाविलान्तःकरणस्य तीव्रानुशयस्तापः । परितापजाताश्रुपातप्रचुरविप्रलापादिभिर्व्यक्तक्रन्दनमाक्रन्दनम् । आयुरिन्द्रियबलप्राणवियोगकरणं वधः । संक्लेशपरिणामावलम्बन वेने योग्य भी है तो जिस कारणसे वह नहीं दिया जाता है वह मात्सर्य है। ज्ञानका विच्छेद करना अन्तराय हैं । दूसरा कोई ज्ञानका प्रकाश कर रहा हो तब शरीर या वचनसे उसका निषेध करना आसादन है। प्रशंसनीय ज्ञानमें दूषण लगाना उपघात है । शंका–उपघातका जो लक्षण किया है उससे वह आसादन ही ज्ञात होता है ? समाधान-प्रशस्त ज्ञानकी विनय न करना, उसकी अच्छाईकी प्रशंसा न करना आदि आसादन है। परन्तु ज्ञानको अज्ञान समझकर ज्ञानके नाशका इरादा रखना उपघात है इस प्रकार इन दोनों में अन्तर है। सत्रमें 'तत्' पद ज्ञान और दर्शनका निर्देश करनेके लिए दिया है । शंका–ज्ञान और दर्शन अप्रकृत हैं, तथा उनका निर्देश भी नहीं किया है, फिर यहाँ 'तत्'शब्दके द्वारा उनका ज्ञान कैसे हो सकता है ? समाधानप्रश्नैकी अपेक्षा अर्थात् ज्ञानावरण और दर्शनावरणका क्या आस्रव है ऐसा प्रश्न करनेपर उसकी अपेक्षा 'तत' शब्द ज्ञान और दर्शनका निर्देश करता है। इससे यह अभिप्राय निकला कि ज्ञान और दर्शनवालोंके विषयमें तथा उनके साधनोंके विषयमें प्रदोषादिककी योजना करनी चाहिए, क्योंकि ये उनके निमित्तसे होते हैं । ये प्रदोषादिक ज्ञानावरण और दर्शनावरण कर्मके आस्रवके कारण हैं । एक कारणसे भी अनेक कार्य होते हुए देखे जाते हैं, इसलिए प्रदोषादिकके एक समान रहते हुए भी इनसे ज्ञानावरण और दर्शनावरण दोनोंका आस्रव सिद्ध होता है। अथवा विषयके भेदसे आस्रवमे भेद होता है। ज्ञानसम्बन्धी प्रदोषादिक ज्ञानावरणके आस्रव हैं और दर्शनसम्बन्धी प्रदोषादिक दर्शनावरणके आस्रव हैं।
8629. जिस प्रकार इन दोनों कर्मोंका आस्रव अनेक प्रकारका है उसी प्रकार
अपनेमें, दूसरेमें या दोनोंमें विद्यमान दुःख, शोक, ताप, आक्रन्दन, वध और परिदेवन ये असाता वेदनीय कर्मके आस्रव हैं ॥1॥
8630. पीड़ारूप आत्माका परिणाम दुःख है । उपकार करनेवालेका सम्बन्ध टूट जानेपर जो विकलता होती है वह शोक है । अपवाद आदिके निमित्तसे मनके खिन्न होनेपर जो तीव्र अनुशय-संताप होता है वह ताप है । परितापके कारण जो आँसू गिरनेके साथ विलाप आदि 1. -लम्बनं स्वपरा- आ., दि. 1, दि. 2।
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Translation AI Generated

## 252] Sarvarthasiddhi
[61118 629th chapter, the rejection of the knowledge of the other's illumination is Asadanam. The corruption of praiseworthy knowledge is Upadhatah. If it is said that this is Asadanam? Then, the acceptance of the virtues of true knowledge, such as humility and giving, is Asadanam. Upadhatah is the intention to destroy knowledge, considering knowledge as ignorance. This is the difference between the two. The word 'Tat' refers to both knowledge and vision. How can the reference of 'Tat' be made to the unmentioned and uncreated? It is by question. When asked what is the Asrava of knowledge and vision, the word 'Tat' refers to knowledge and vision in relation to that question. By this, the defects like Pradosha etc. should be applied to knowledge, vision, and their means, because they are the cause of them. These Pradosha etc. are the causes of Asrava of knowledge and vision. The effect of one cause is seen in many ways, therefore, even with the same Pradosha etc., the Asrava of both knowledge and vision is established. Or, the Asrava is different due to the difference in the subject matter. Pradosha etc. related to knowledge are the Asrava of knowledge, and Pradosha etc. related to vision are the Asrava of vision.
8629. Just as the Asrava of these two Karmas is of many types, so also -
Dukha, Shoka, Tapa, Akrandan, Vadh, and Paridevana, which are present in oneself, in others, or in both, are the Asrava of Asatavedaniya Karma. ||1||
8630. The result of the soul in the form of suffering is Dukha. The special kind of dejection that arises from the breaking of the relationship with the benefactor is Shoka. The intense anguish of the mind caused by the occasion of reproach etc. is Tapa. The loud crying expressed by tears, excessive lamentation etc. arising from regret is Akrandan. The destruction of life, sense organs, strength, and breath is Vadh. The dependence on the result of the affliction is Paridevana. The reason why it is not given is envy. The destruction of knowledge is an obstacle. The prohibition of another's illumination by body or speech is Asadanam. The corruption of praiseworthy knowledge is Upadhatah. Doubt - The characteristic of Upadhatah that has been described makes it appear as Asadanam? Solution - Not being humble to praiseworthy knowledge, not praising its goodness etc. is Asadanam. But, considering knowledge as ignorance and intending to destroy knowledge is Upadhatah. Thus, there is a difference between the two. The word 'Tat' in the verse is used to refer to knowledge and vision. Doubt - Knowledge and vision are uncreated, and they are not even mentioned, then how can their knowledge be obtained through the word 'Tat' here? Solution - In relation to the question, i.e., when asked what is the Asrava of knowledge and vision, the word 'Tat' refers to knowledge and vision. This implies that defects like Pradosha etc. should be planned for those who have knowledge and vision, and for their means, because they are caused by them. These Pradosha etc. are the causes of Asrava of knowledge and vision Karma. The effect of one cause is seen in many ways, therefore, even with the same Pradosha etc., the Asrava of both knowledge and vision is established. Or, the Asrava is different due to the difference in the subject matter. Pradosha etc. related to knowledge are the Asrava of knowledge, and Pradosha etc. related to vision are the Asrava of vision.
8629. Just as the Asrava of these two Karmas is of many types, so also -
Dukha, Shoka, Tapa, Akrandan, Vadh, and Paridevana, which are present in oneself, in others, or in both, are the Asrava of Asatavedaniya Karma. ||1||
8630. The result of the soul in the form of suffering is Dukha. The special kind of dejection that arises from the breaking of the relationship with the benefactor is Shoka. The intense anguish of the mind caused by the occasion of reproach etc. is Tapa. The loud crying expressed by tears, excessive lamentation etc. arising from regret is Akrandan. The destruction of life, sense organs, strength, and breath is Vadh. The dependence on the result of the affliction is Paridevana. 1. -lambanam sva-para- A., Di. 1, Di. 2.