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

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सर्वार्थसिद्धी
[71148688-- "मरदु व जियदुव जीवो अयदाचारस्स णिच्छिदा हिंसा ।
पयदस्स णत्थि बंधो हिंसामित्तण समिदस्स ।।" नैष दोषः । अत्रापि प्राणव्यपरोपणमस्ति भावलक्षणम् । तथा चोक्तम --
"स्वयमेवात्मनात्मानं हिनस्त्यात्मा प्रमादवान् ।
पूर्व प्राण्यन्तराणां तु पश्चात्स्याद्वा न वा वधः ।।" 8688. आह अभिहितलक्षणा हिंसा । तदनन्तरोद्दिष्टमनृतं किलक्षणमित्यत्रोच्यते--
असदभिधानमनृतम् ॥14॥ 8 689. सच्छन्दः प्रशंसावाची । सदसदप्रशस्तमिति यावत् । सतोऽर्थस्याभिधानमसदभिधानमनृतम् । ऋतं सत्यं, न ऋतमनृतम्। किं पुनरप्रशस्तम् ? प्राणिपीडाकरं यत्तदप्रशस्तं विद्यमानार्थविषयं वा अविद्यमानार्थविषयं वा । उक्तं च प्रागेवाहिसाव तपरिपालनार्थमितरद्वतम् इति । तस्माद्धिसाकर वचोऽन्तमिति निश्चेयम् । 8 690. अथानृतानन्तरमुद्दिष्टं यत्स्तेयं तस्य किं लक्षामत्यत आह----
अदत्तादानं स्तेयम् ॥15॥ 8691. आदानं ग्रहणमदत्तस्यादानमदत्तादानं स्तेयमित्युच्यते । यद्येवं कर्मनोकर्मग्रहणमपि स्तेयं प्राप्नोति; अन्येनादत्तत्वात् ? नैष दोषः, दानादाने यत्र संभवतस्तत्रैव स्तेयव्यवहारः।
'जीव मर जाय या जीता रहे तो भी यत्नाचारसे रहित पुरुषके नियमसे हिंसा होती है और जो यत्नाचारपूर्वक प्रवृत्ति करता है, हिंसाके हो जाने पर भी उसे बन्ध नहीं होता ॥' ।
समाधान-यह कोई दोष नहीं है, क्योंकि यहाँ भी भावरूप प्राणोंका नाश है ही । कहा भी है
'प्रमादसे युक्त आत्मा पहले स्वयं अपने द्वारा ही अपना घात करता है इसके बाद दूसरे प्राणियोंका बध होवे या मत होवे।
868 8. हिंसाका लक्षण कहा । अब उसके बाद असत्यका लक्षण बतलानेके लिए आगेका सूत्र कहते हैं
असत् बोलना अनृत है ॥15॥
8689. सत् शब्द प्रशंसावाची है । जो सत् नहीं वह असत् है । असत्का अर्थ अप्रशस्त है । तात्पर्य यह है कि जो पदार्थ नहीं है उसका कथन करना अनृत-असत्य कहलाता है। ऋतका अर्थ सत्य है और जो ऋत--सत्य नहीं है वह अनृत है । शंका-अप्रशस्त किसे कहते हैं ? समाधान--जिससे प्राणियोंको पीड़ा होती है उसे अप्रशस्त कहते हैं। भले ही वह चाहे विद्यमान पदार्थको विषय करता हो या चाहे अविद्यमान पदार्थको विषय करता हो । यह पहले ही कहा है कि शेष व्रत अहिंसा व्रतकी रक्षाके लिए हैं। इसलिए जिससे हिंसा हो वह वचन अनृत है ऐसा निश्चय करना चाहिए।
$690. असत्यके वाद जो स्तेय कहा है उसका क्या लक्षण है यह बतलानेके लिए आगेका सूत्र कहते हैं
बिना दी हुई वस्तुका लेना स्तेय है ॥15॥
8691. आदान शब्दका अर्थ ग्रहण है। बिना दी हुई वस्तुका लेना अदत्तादान है और यही स्तेय-चोरी कहलाता है । शंका-यदि स्तेयका पूर्वोक्त अर्थ किया जाता है तो कर्म और 1, वचन. 317। 2. तत्रापि आ. दि. 1, दि. 2। 3. --हिंसाप्रतिपाल-- मु.। 4. कर्मवचो मु. ।

Translation AI Generated

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**Sarvarthasiddhi**

[71148688 "A person who is devoid of *yatnaachar* (effortful conduct) commits violence even if he is living a life of *jiva* (living being).
A person who practices *yatnaachar* does not incur bondage even if he commits violence." This is not a fault. Here also, there is the destruction of life, which is the characteristic of the emotion. Thus, it is said:
"A careless soul destroys himself by himself.
Whether the killing of other beings in the past is followed by killing in the future or not." 8688. The characteristic of violence has been stated. Now, the next *sutra* (aphorism) states the characteristic of untruth, which is stated after violence.
Untruth is the statement of what is not true. ||14|| 8 689. The word *sat* (true) is indicative of praise. That which is not *sat* is *asat* (false). The statement of what is not true is untruth. *Rta* (truth) is *satya* (truth), and what is not *rta* is *anrta* (untruth). What then is *aprashastha* (unpraiseworthy)? That which causes suffering to living beings is *aprashastha*, whether it is related to an existing object or a non-existing object. It has been said earlier that the remaining vows are for the protection of the vow of non-violence. Therefore, one should be certain that speech that causes violence is untruth. 8 690. Now, the next *sutra* states the characteristic of theft, which is stated after untruth.
Taking what is not given is theft. ||15|| 8691. *Adana* (taking) means taking. Taking what is not given is *adattadana*, and this is called *steya* (theft). If this is so, then taking what is not given, like karma and speech, would also be theft, because it is not given by another? This is not a fault, because the practice of *steya* is only applicable where giving and taking are possible.
'Even if a person who is devoid of *yatnaachar* lives a life of *jiva*, he commits violence according to the rules. And a person who practices *yatnaachar* does not incur bondage even if he commits violence.'
Solution-This is not a fault, because here also, there is the destruction of life, which is the characteristic of the emotion. It is also said:
'A careless soul destroys himself by himself.
Whether the killing of other beings in the past is followed by killing in the future or not.'
868 8. The characteristic of violence has been stated. Now, the next *sutra* states the characteristic of untruth, which is stated after violence.
Speaking what is not true is untruth. ||15||
8689. The word *sat* (true) is indicative of praise. That which is not *sat* is *asat* (false). The statement of what is not true is untruth. *Rta* (truth) is *satya* (truth), and what is not *rta* is *anrta* (untruth). Doubt-What is *aprashastha* (unpraiseworthy)? Solution-That which causes suffering to living beings is *aprashastha*, whether it is related to an existing object or a non-existing object. It has been said earlier that the remaining vows are for the protection of the vow of non-violence. Therefore, one should be certain that speech that causes violence is untruth.
$690. Now, the next *sutra* states the characteristic of theft, which is stated after untruth.
Taking what is not given is theft. ||15||
8691. *Adana* (taking) means taking. Taking what is not given is *adattadana*, and this is called *steya* (theft). Doubt-If the above-mentioned meaning of *steya* is taken, then karma and 1, speech. 317. 2. There also, A. Di. 1, Di. 2. 3. Violence protection Mu. 4. Karma speech Mu.