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 396

276]
सर्वार्थसिद्धी
[7119 § 698
स्येष्टत्वात् । न हिंसाद्युपरति' मात्र व्रताभिसंबन्धाद् व्रतो भवत्यन्तरेण शल्याभावम् । सति शल्यापगमे व्रतसंबन्धाद् व्रती विवक्षितो यथा बहुक्षीरघृतो गोमानिति व्यपदिश्यते । बहुक्षीरघृताभावात्सतीष्वपि गोषु न गोमांस्तथा सशत्यत्वात्सत्स्वपि व्रतेषु न वृती । यस्तु निःशल्यः स व्रती । $ 698 तस्य भेदप्रतिपत्त्यर्थमाह
गार्यनगारश्च ॥19॥
8699. प्रतिश्रयाथिभिः अंग्यते इति अगारं वेश्म, तद्वानगारी । न विद्यते अगारमस्येत्य नगरः । द्विविधो वृती अगारी अनगारश्च । ननु चात्र विपर्ययोऽपि प्राप्नोति शून्यागारदेवकुलाडावासस्य मुनेरगारित्वम् अनिवृत्तविषयतृष्णस्य कुतश्चित्कारणाद् गृहं विमुच्य वने वसतोऽनगरत्वं च प्राप्नोतीति' ? नैष दोषः; भावागारस्य विवक्षितत्वात् । चारित्रमोहोदये सत्यगारसंबन्धं प्रत्यनिवृत्तः परिणामो भावागारमित्युच्यते । स यस्यास्त्यसावगारी वने वसन्नपि । गृहे वसन्नपि तदभावादनगार इति च भवति । ननु चागारिणो वृतित्वं न प्राप्नोति; असकलवूतत्वात् ? नैष दोषः ; नैगमादिनयापेक्षया अगारिणोऽपि वृतित्वमुपपद्यते नगरावासवत् । यथा गृहे अपवरके वा वसन्नपि नगरावास इत्युच्येत तथा असकलवृतोऽपि नैगमसंग्रहव्यवहारनयापेक्षया व्रतीति
+ रहित होनेसे व्रती नहीं हो सकता । उदाहरणार्थं देवदत्तके हाथमें लाठी होनेपर वह छत्री नहीं हो सकता ? समाधान - व्रती होनेके लिए दोनों विशेषणोंसे युक्त होना आवश्यक है, यदि किसीने शल्योंका त्याग नहीं किया और केवल हिंसादि दोषोंको छोड़ दिया तो वह वृती नहीं हो सकता । यहाँ ऐसा व्रती इष्ट है जिसने शल्योंका त्याग करके व्रतोंको स्वीकार किया है। जैसे जिसके यहाँ बहुत घी दूध होता है वह गायवाला कहा जाता है । यदि उसके घी दूध नहीं होता और गायें हैं तो वह गायवाला नहीं कहलाता, उसी प्रकार जो सशल्य है व्रतोंके होनेपर भी वह व्रती नहीं हो सकता । किन्तु जो निःशल्य है वह व्रती है ।
8698. अब उसके भेदोंका कथन करनेके लिए आगेका सूत्र कहते हैं
उसके अगारी और अनागार ये दो भेद हैं ॥19॥
8 699. आश्रय चाहनेवाले जिसे अंगीकार करते हैं वह अगार है । अगारका अर्थ वेश्म अर्थात् घर है । जिसके घर है वह अगारी है । और जिसके घर नहीं है वह अनगार है इस तरह व्रती दो प्रकारका है—अगारी और अनगार । शंका- अभी अगारी और अनगारका जो लक्षण कहा है उससे विपरीत अर्थ भी प्राप्त होता है, क्योंकि पूर्वोक्त लक्षणके अनुसार जो मुनि शून्य घर और देवकुलमें निवास करते हैं वे अगारी हो जायेंगे और विषयतृष्णाका त्याग किये बिना जो किसी कारणसे घरको छोड़कर वनमें रहने लगे हैं वे अनगार हो जायेंगे ? समाधानयह कोई दोष नहीं है; क्योंकि यहाँपर भावागार विवक्षित है । चारित्र मोहनीयका उदय होने पर जो परिणाम घरसे निवृत्त नहीं है वह भावागार कहा जाता है । वह जिसके है वह वनमें निवास करते हुए भी अगारी है और जिसके इस प्रकारका परिणाम नहीं है वह घरमें रहते हुए भी अनगार है। शंका-अगारी व्रती नहीं हो सकता, क्योंकि उसके पूर्ण व्रत नहीं है ? समाधान - यह कोई दोष नहीं है, क्योंकि नैगम आदि नयोंकी अपेक्षा नगरावासके समान अगारीके भी व्रतीपना बन जाता है । जैसे कोई घरमें या झोपड़ी में रहता है तो भी 'मैं नगरमें रहता हूँ' यह कहा जाता उसी प्रकार जिसके पूरे व्रत नहीं है वह नैगम, संग्रह और व्यवहारनयकी 1, --मात्रसम्ब-- मु.। 2. प्नोति नैष आ., दि. 1, दि. 21 3 वृत्तिपरि- आ., दि 1, दि. 2 ।

Translation AI Generated

## 276]
**Sarvarthasiddhi**
[7119 § 698
Because of the superiority of the [true] vow. A vow is not merely related to the abstention from violence, etc., without the absence of blemishes. When blemishes are removed, a vow-taker is designated as such due to the relationship with the vow, just like a cow with much milk and ghee is called a "cow with much milk and ghee." In the absence of much milk and ghee, even if there are cows, they are not called "cows with much milk and ghee." Similarly, even if there are vows, one is not a vow-taker if there are blemishes. But one who is free from blemishes is a vow-taker.
$ 698 To understand the difference, it is said:
**Agari and Anagari** ||19||
8699. "Agara" means a house, which is embraced by those who seek refuge. One who has a house is "Agari." One who does not have a house is "Anagari." There are two types of vow-takers: Agari and Anagari.
**Objection:** But here, a contradiction arises. A muni who resides in an empty house or a temple would be "Agari" according to the above definition. And one who has not renounced the desire for objects, but has left home for some reason and lives in the forest, would be "Anagari."
**Solution:** This is not a fault, because "Bhavagara" is intended here. When the rise of the desire for worldly objects is overcome, the result that is not renounced from the house is called "Bhavagara." One who has this is "Agari," even if he lives in the forest. And one who does not have this, even if he lives in a house, is "Anagari."
**Objection:** An "Agari" cannot be a vow-taker, because he does not have complete vows.
**Solution:** This is not a fault, because even an "Agari" can be a vow-taker, like a resident of a city, in comparison to the Nayas of Naigama, etc. Just as one who lives in a house or a hut is still said to "live in the city," similarly, one who does not have complete vows is still a vow-taker in comparison to the Nayas of Naigama, Sangraha, and Vyavahara.
+ One cannot be a vow-taker simply by being related to the vow without being free from blemishes. For example, Devadatta cannot be an umbrella just because he has a stick in his hand.
**Solution:** To be a vow-taker, one must possess both qualities. If someone has not renounced blemishes and has only abandoned violence, etc., then he cannot be a vow-taker. Here, a vow-taker is desired who has renounced blemishes and accepted vows. Just as one who has a lot of ghee and milk is called a "cow with much milk and ghee." If he does not have ghee and milk, even if he has cows, he is not called a "cow with much milk and ghee." Similarly, even if there are vows, one is not a vow-taker if there are blemishes. But one who is free from blemishes is a vow-taker.
8698. Now, to explain the differences, the next sutra says:
**He is Agari and Anagari.** ||19||
8 699. "Agara" is what those who seek refuge embrace. "Agara" means a house. One who has a house is "Agari." And one who does not have a house is "Anagari." Thus, there are two types of vow-takers: Agari and Anagari.
**Doubt:** The definition of Agari and Anagari given above leads to a contradictory meaning. According to the above definition, a muni who resides in an empty house or a temple would be "Agari." And one who has not renounced the desire for objects, but has left home for some reason and lives in the forest, would be "Anagari."
**Solution:** This is not a fault, because "Bhavagara" is intended here. When the rise of the desire for worldly objects is overcome, the result that is not renounced from the house is called "Bhavagara." One who has this is "Agari," even if he lives in the forest. And one who does not have this, even if he lives in a house, is "Anagari."
**Doubt:** An "Agari" cannot be a vow-taker, because he does not have complete vows.
**Solution:** This is not a fault, because even an "Agari" can be a vow-taker, like a resident of a city, in comparison to the Nayas of Naigama, etc. Just as one who lives in a house or a hut is still said to "live in the city," similarly, one who does not have complete vows is still a vow-taker in comparison to the Nayas of Naigama, Sangraha, and Vyavahara. 1, मात्रसम्ब मु.। 2. प्नोति नैष आ., दि. 1, दि. 21 3 वृत्तिपरि- आ., दि 1, दि. 2 ।