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 383

--6127 8 662] षष्ठोऽध्यायः
[263 विघ्नः । विघ्नस्य करणं विघ्नकरणमन्तरायस्यास्रवविधिर्वेदितव्यः । अत्र चोद्यते--तत्प्रदोषनिह्नयादयो ज्ञानदर्शनावरणादीनां प्रतिनियता आस्रवतवो वणिताः, किं ते प्रतिनियतज्ञानावरणाद्यानवहेतव एव उताविशेषेणेति। यदि प्रतिनियतज्ञानावरणाद्यास्रवहेतव एव, आगमविरोषः प्रसज्यते । आगमे हि सप्त कर्माणि आयुर्वया॑नि प्रतिक्षणं युगपदास्रवन्तीत्युक्तम् । तद्विरोषः स्यात् । अथाविशेषेण आस्रवहेतवो विशेषनिर्देशो न युक्त इति ?अत्रोच्यते-यद्यपि तत्प्रदोषादिभिर्जानावरणादीनां सर्वासां कर्मप्रकृतीनां प्रदेशबन्धनियमो नास्ति, तथाप्यनुभागनियमहेतुत्वेन तत्प्रदोषनिह्नवादयो विभाज्यन्ते।
इति तत्त्वार्थवृत्तौ सर्वार्थसिद्धि संज्ञिकायां षष्ठोऽध्यायः ।।6।।
व्याख्यान कर आये हैं। उनका नाश करना विघ्न है । और इस विघ्नका करना अन्तराय कर्मका आस्रव जानना चाहिए । शंका-तत्प्रदोष और निह्नव आदिक ज्ञानावरण और दर्शनावरण आदि कर्मोके प्रतिनियत आस्रवके कारण कहे तो क्या वे ज्ञानावरण और दर्शनावरण आदि प्रतिनियत कर्मोके आस्रवके कारण हैं या सामान्यसे सभी कर्मोंके आस्रवके कारण हैं ? यदि ज्ञानावरणादिक प्रतिनियत कर्मोके कारण हैं तो आगमसे विरोध प्राप्त होता है, क्योंकि आयुके सिवा शेष सात कर्मोंका प्रति समय आस्रव होता है ऐसा आगममें कहा है, अतः इससे विरोध होता है। और यदि सामान्यसे सब कर्मोके आस्रवके कारण हैं ऐसा माना जाता है तो इस प्रकार विशेष रूपसे कथन करना युक्त नहीं ठहरता ? समाधान-यद्यपि तत्प्रदोष आदिसे ज्ञानावरणादि सब कर्म प्रकृतियोंका प्रदेश बन्ध होता है ऐसा नियम नहीं है तो भी वे प्रतिनियत अनुभागबन्धके हेतु हैं, इसलिए तत्प्रदोष, निह्नव आदिका अलग-अलग कथन किया है।
इस प्रकार सर्वार्थसिद्धि नामक तत्त्वार्थवृत्तिमें छठा अध्याय समाप्त हुआ।।6।।
1.-हेतुविशेष- आ., ता. ना. दि. 1, दि. 2।

Translation AI Generated

## Chapter Six

[6127 8 662]

**The sixth chapter**

[263] **Obstacle.** The act of creating an obstacle is the **asrava** of **antaraya karma**. This should be understood.

**Question:** It has been stated that **tatpradosha**, **nihnava**, etc. are the causes of **asrava** for specific **karma** like **jnana-avaran** and **darshan-avaran**. Are they the causes of **asrava** only for these specific **karma** or for all **karma** in general?

If they are the causes of **asrava** only for specific **karma** like **jnana-avaran** and **darshan-avaran**, then it contradicts the **agama**. Because the **agama** states that seven **karma** (excluding **ayu**) are constantly flowing **asrava** at every moment. This would create a contradiction.

And if they are the causes of **asrava** for all **karma** in general, then it is not appropriate to mention them specifically.

**Answer:** Although **tatpradosha**, etc. do not have a rule of binding specific **karma** like **jnana-avaran** and **darshan-avaran**, they are still mentioned separately because they are the causes of binding specific **anubhaga**.

Thus ends the sixth chapter of the **Tattvartha-vrutti** named **Sarvartha-siddhi**. ||6||

**Explanation:**

We have discussed the causes. Their destruction is an obstacle. And the act of creating this obstacle is the **asrava** of **antaraya karma**.

**Doubt:** If **tatpradosha** and **nihnava**, etc. are said to be the causes of **asrava** for specific **karma** like **jnana-avaran** and **darshan-avaran**, are they the causes of **asrava** only for these specific **karma** or for all **karma** in general?

If they are the causes of **asrava** only for specific **karma** like **jnana-avaran** and **darshan-avaran**, then it contradicts the **agama**, because the **agama** states that seven **karma** (excluding **ayu**) are constantly flowing **asrava** at every moment. This would create a contradiction.

And if they are the causes of **asrava** for all **karma** in general, then it is not appropriate to mention them specifically.

**Solution:** Although **tatpradosha**, etc. do not have a rule of binding specific **karma** like **jnana-avaran** and **darshan-avaran**, they are still mentioned separately because they are the causes of binding specific **anubhaga**.

Thus ends the sixth chapter of the **Tattvartha-vrutti** named **Sarvartha-siddhi**. ||6||

1. - **Hetu-vishesh** - A., Ta., Na., Di. 1, Di. 2.