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 380

दिन
260] सर्वार्थसिद्धी
[61238-653 $ 653. अथ शुभनामकर्मणः क आस्रव इत्यत्रोच्यते
___ तद्विपरीतं शुभस्य ॥23 8654. कायवाङ्मनसामृजुत्वमविसंवादनं च तद्विपरीतम् । 'च'शब्देन समुच्चितस्य च विपरीतं ग्राह्यम् । धार्मिकदर्शनसंभ्रमसद्भावोपनयनसंसरणभीरताप्रमाववर्जनादिः। तदेतच्छभनामकर्मास्रवकारणं वेदितव्यम्।
8655. आह किमेतावानेव शुभनाम्न आलवविधिरुत कश्चिदस्ति प्रतिविशेष इत्यत्रोच्यते-यदिदं तीर्थकरनामकर्मानन्तानुपमप्रभावमचिन्त्यविभूतिविशेषकारणं त्रैलोक्यविजयकरं तस्यास्रवविधिविशेषोऽस्तीति । यद्येवमुच्यतां के तस्यास्रवः । इत्यत इदमारभ्यते
दर्शनविशुद्धिविनयसम्पन्नता शीलवतेष्वनतीचारोऽभीक्ष्णज्ञानोपयोगसंवेगौ शक्तितस्त्यागतपसी साधुसमाधियावृत्त्यकररणमहदाचार्यबहुश्रुतप्रवचनभक्तिरावश्यकापरिहारिणर्गिप्रभावना प्रवचनवत्सलत्वमिति तीर्थकरत्वस्य ॥24॥
$ 656.जिनेन भगवताहत्परमेष्ठिनोपदिष्ट निर्ग्रन्थलक्षणे मोक्षवमनि रुचिदर्शनविशुद्धिः प्रागुक्तलक्षणा । तस्या अष्टावङ्गानि निश्शङ्कितत्वं निःकाक्षिता विचिकित्साविरहता अमढदृष्टिता उपब्रहणं स्थितीकरणं वात्सल्यं प्रभावनं चेति । सम्यग्ज्ञानादिषु मोक्षमार्येषु तत्साधनेषु च स्वयोग्यवृत्त्या सत्कार आदरो विनयस्तेन संपन्नता विनयसंपन्नता। अहिंसाविषु व्रतेषु तत्प्रतिपाल
$ 653. अब शुभ नामकर्मका आस्रव क्या है यह बतलानेके लिए आगेका सूत्र कहते हैं।
उससे विपरीत अर्थात् योगको सरलता और अविसंवाद ये शुभनामकर्मके आलव हैं॥23॥
8654. काय, वचन और मनकी सरलता तथा अविसंवाद ये उससे विपरीत हैं। उसी प्रकार पूर्व सूत्रकी व्यवस्था करते हुए 'च' शब्दसे जिनका समुच्चय किया गया है उनके विपरीत आस्रवोंका ग्रहण करना चाहिए। जैसे-धार्मिक पुरुषों व स्थानोंका दर्शन करना, आदर सत्कार करना, सद्भाव रखना, उपनयन, संसारसे डरना और प्रमादका त्याग करना आदि । ये सब शुभ नामकर्मके आस्रवके कारण हैं।
8655. शंका-क्या इतनी ही शभ नामकर्मकी आस्रवविधि हैं या और भी कोई विशेषता है ? समाधान--जो यह अनन्त और अनुपम प्रभाववाला, अचिन्त्य विभूति विशेषका कारण और तीन लोककी विजय करनेवाला तीर्थंकर नामकर्म है उसके आस्रवमें विशेषता है, अतः अगले सूत्र द्वारा उसीका कथन करते हैं
दर्शनविशुद्धि, विनयसंपन्नता, शील और व्रतोंका अतिचार रहित पालन करना, ज्ञानमें सतत उपयोग, सतत संवेग, शक्तिके अनुसार त्याग, शक्तिके अनुसार तप, साधु-समाधि, वैयावृत्त्य करना, अरिहंतभक्ति, आचार्यभक्ति, बहुश्रुतभक्ति, प्रवचनभवित, आवश्यक कियाओंको न छोड़ना, मोक्षमार्गको प्रभावना और प्रवचनवात्सल्य ये तीर्थकर नामकर्मके आस्रव हैं ॥24॥
६ 656. (1) जिन भगवान् अरिहंत परमेष्ठी द्वारा कहे हुए निर्ग्रन्थ स्वरूप मोक्षमार्ग- . पर रुचि रखना दर्शनविशुद्धि है । इसका विशेष लक्षण पहले कह आये हैं। उसके आठ अंग हैंनिःशंकितत्व, निःकांक्षिता, निविचिकित्सितत्व, अमूढदृष्टिता, उपबृहण, स्थितीकरण, वात्सल्य
और प्रभावना । (2) सम्यग्जानादि मोक्षमार्ग और उनके साधन गुरु आदिके प्रति अपने योग्य 1. --मोक्षसाधनेषु तत्-- मु.।

Translation AI Generated

Day
260] Sarvarthasiddhi
[61238-653 $ 653. Now, the aphorism explains what are the *āsrava* of *śubhanāmakarma*.
The opposite of that, i.e., the *āsrava* of *śubhanāmakarma* are simplicity and non-discord. ||23||
8654. Simplicity of body, speech, and mind, and non-discord are the opposite of that. By the word 'and', one should understand the opposite of those things which are combined together. For example, seeing the *dharmic* persons and places, showing respect and honour, maintaining harmony, *upanayana*, fear of the world, and abandoning carelessness, etc. These are the causes of the *āsrava* of *śubhanāmakarma*.
8655. Question: Are these the only *āsrava* of *śubhanāmakarma*, or are there any other special features? Answer: This *tīrthankara* *nāmakarma* is infinite, unparalleled in its effects, the cause of inconceivable special *vibhūti*, and the conqueror of the three worlds. Therefore, there are special features in its *āsrava*. If this is so, then what are its *āsrava*? Therefore, starting from this aphorism,
Purity of vision, being endowed with humility, non-transgression in conduct and vows, constant use of knowledge, constant *saṁvega*, renunciation according to one's capacity, austerity according to one's capacity, *sādhu-samādhi*, *vaiyāvṛtti*, devotion to *arihant*, devotion to *ācārya*, devotion to *bahuśruta*, love of *pravacana*, not abandoning essential duties, influencing the path of liberation, and love of *pravacana* are the *āsrava* of *tīrthankara* *nāmakarma*. ||24||
$ 656. (1) The *nirgrantha* nature of the path of liberation, as taught by the *jinas* (victorious ones), the *bhagavats* (divine ones), the *arihants* (supreme beings), is to have a liking for it, and purity of vision. Its special characteristics have been mentioned earlier. It has eight parts: being free from doubt, being free from desire, being free from uncertainty, having an unconfused vision, *upabṛhaṇa*, *sthitikaraṇa*, *vātsalya*, and *prabhāvana*. (2) Respect, honour, and humility towards *samyagjñāna*, etc., the path of liberation, and their means, such as the guru, etc., according to one's capacity, being endowed with humility. Non-transgression in the vows of non-violence, etc., and their observance, etc.
$ 653. Now, the aphorism explains what are the *āsrava* of *śubhanāmakarma*.
The opposite of that, i.e., the *āsrava* of *śubhanāmakarma* are simplicity and non-discord. ||23||
8654. Simplicity of body, speech, and mind, and non-discord are the opposite of that. By the word 'and', one should understand the opposite of those things which are combined together. For example, seeing the *dharmic* persons and places, showing respect and honour, maintaining harmony, *upanayana*, fear of the world, and abandoning carelessness, etc. These are the causes of the *āsrava* of *śubhanāmakarma*.
8655. Question: Are these the only *āsrava* of *śubhanāmakarma*, or are there any other special features? Answer: This *tīrthankara* *nāmakarma* is infinite, unparalleled in its effects, the cause of inconceivable special *vibhūti*, and the conqueror of the three worlds. Therefore, there are special features in its *āsrava*. If this is so, then what are its *āsrava*? Therefore, starting from this aphorism,
Purity of vision, being endowed with humility, non-transgression in conduct and vows, constant use of knowledge, constant *saṁvega*, renunciation according to one's capacity, austerity according to one's capacity, *sādhu-samādhi*, *vaiyāvṛtti*, devotion to *arihant*, devotion to *ācārya*, devotion to *bahuśruta*, love of *pravacana*, not abandoning essential duties, influencing the path of liberation, and love of *pravacana* are the *āsrava* of *tīrthankara* *nāmakarma*. ||24||
$ 656. (1) The *nirgrantha* nature of the path of liberation, as taught by the *jinas* (victorious ones), the *bhagavats* (divine ones), the *arihants* (supreme beings), is to have a liking for it, and purity of vision. Its special characteristics have been mentioned earlier. It has eight parts: being free from doubt, being free from desire, being free from uncertainty, having an unconfused vision, *upabṛhaṇa*, *sthitikaraṇa*, *vātsalya*, and *prabhāvana*. (2) Respect, honour, and humility towards *samyagjñāna*, etc., the path of liberation, and their means, such as the guru, etc., according to one's capacity, being endowed with humility. Non-transgression in the vows of non-violence, etc., and their observance, etc.