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 401

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सप्तमोऽध्यायः संबध्यते । ननु च विस्पष्टार्थ सेवितेत्येवं वक्तव्यम् ? न; अर्थविशेषोपपत्तेः । न केवलमिह से परिगृह्यते । कि तहि ? प्रीत्यर्थोऽपि । यस्मादसत्यां प्रीतौ बलान्न सल्लेखना कार्यते। सत्या हि प्रीतो स्वयमेव करोति । स्यान्मतमात्मवधः प्राप्नोति; स्वाभिसन्धिपूर्वकायुरादिनिवृत्तेः ? भष
:: अप्रमत्तत्वात। 'प्रमत्तयोगात्प्राणध्यपरोपणं हिसा' इत्युक्तम । न चास्य प्रमादयोगीसि । कुतः । रागाद्यभावात् । रागद्वेषमोहाविष्टस्य हि विषशास्त्राधुपकरणप्रयोगवशादास्मानं मतः स्वघातो भवति । न सल्लेखनां प्रतिपन्नस्य रागादयः सन्ति ततो नात्मवलदोषः । उक्तं च--
"रागादीणमणुप्पा अहिंसगत्तं ति देिसिदं समये।
तेसिं चे उप्पत्ती हिंसेति जिणेहि णिद्दिट्ठा ।" कि च मरणस्यानिष्टत्वाद्यथा वणिजो विविधपण्यदानादानसंचयपरस्य स्वगहविनाशोऽनिष्टः। तद्विनाशकारणे च कुतश्चिदुपस्थिते यथाशक्ति परिहरति । दुष्परिहारे च पण्यविनाशो यथा न. भवति तथा यतते । एवं गृहस्थोऽपि व्रतशीलपण्यसंचये प्रवर्तमानः तदाश्रयस्य न पातमभिवांछति। कषायोंका, उत्तरोत्तर काय और कषायको पुष्ट करनेवाले कारणोंको घटाते हुए, भले प्रकारसे लेखन करना अर्थात् कृष करना सल्लेखना है । मरणके अन्तमें होने वाली इस सल्लेखनाको प्रीतिपूर्वक सेवन करनेवाला गृहस्थ होता है यह इस सूत्रका तात्पर्य है। शंका--सहज तरीकैसे अर्थका स्पष्टीकरण हो इसके लिए सूत्रमें 'जोषिता' इसके स्थानमें 'सेविता' कहना ठीक है। समाधान-नहीं; क्योंकि 'जोषिता' क्रियाके रखनेसे उससे अर्थ-विशेष ध्वनित हो जाता है। यहाँ केवल 'सेवन करना' अर्थ नहीं लिया गया है किन्तु प्रीति रूप अर्थ भी लिया गया है, क्योंकि प्रीतिके न रहने पर बलपूर्वक सल्लेखना नहीं करायी जाती । किन्तु प्रीतिके रहने पर जीव स्वयं हो सल्लेखना करता है। तात्पर्य यह है कि 'प्रीतिपूर्वक सेवन करना' यह अर्थ 'जोषिता' क्रियासे निकल आता है 'सेविता' से नहीं, अत: सूत्रमें 'जोषिता' क्रिया रखी है। शंका-चू कि सल्लेखनामें अपने अभिप्रायसे आयु आदिका त्याग किया जाता है, इसलिए यह आत्मघात हुआ ? समाधान--यह कोई दोष नहीं है, क्योंकि सल्लेखनामें प्रमादका अभाव । 'प्रमत्तयोगसे प्राणोंका वध करना हिंसा है' यह पहले कहा जा चुका है। परन्तु इसके प्रमाद नहीं है, क्योंकि इसके रागादिक नहीं पाये जाते। राग, द्वेष और मोहसे युक्त होकर जो विष और शस्त्र आदि उपकरणोंका प्रयोग करके उनसे अपना घात करता है उसे आत्मघातका दोष प्राप्त होता है। परन्तु सल्लेखनाको प्राप्त हुए जीवके रागादिक तो हैं नहीं, इसलिए इसे आत्मघातका दोष नहीं प्राप्त होता । कहा भी है. "शास्त्रमें यह उपदेश है कि रागादिका नहीं उत्पन्न होना अहिंसा है। तथा जिनदेवने उनकी उत्पत्तिको हिंसा कहा है ॥" . दूसरे, मरण किसी को भी इष्ट नहीं है। जैसे नाना प्रकारकी विक्रय वस्तुओंके देन, लेन और संचयमें लगे हुए किसी व्यापारीको अपने घरका नाश होना इष्ट नहीं है । फिर भी परिस्थितिवश उसके विनाशके कारण आ उपस्थित हों तो यथाशक्ति वह उनको दूर करता है । इतने पर भी यदि वे दूर न हो सकें तो जिससे विक्रय वस्तुओंका नाश न हो ऐसा प्रयत्न करता है उसी प्रकार पण्यस्थानीय व्रत और शीलके संचयमें जुटा हुआ गृहस्थ भी उनके आधारभूत आयु आदिका पतन नहीं चाहता । यदा कदाचित् उनके विनाशके कारण उत्पन्न हो जाय तो जिससे अपने गुणोमें बाधा नहीं पड़े इस प्रकार उनको दूर करनेका प्रयत्न करता है। इतने पर भी यदि वे दूर 1. ति भासिदं स- मु.। 2. -शक्ति च परि- मु.।

Translation AI Generated

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Chapter Seven is connected. Should it be said that it is served with clear meaning? No; because of the possibility of a special meaning. It is not only served here. What then? It is also for pleasure. Because, if there is no pleasure in the truth, then the Sallekhana is not performed by force. The one who is truly pleased does it himself. Would it be an opinion that he is committing suicide; because of the abandonment of life, etc., with his own intention?
:: Because of non-negligence. It has been said, "Killing of life due to negligence is violence." And he is not negligent. Why? Because of the absence of attachment, aversion, and delusion. For one who is possessed by attachment, aversion, and delusion, due to the use of poison and weapons, etc., according to the science of poisons, he commits suicide. The one who has taken Sallekhana does not have attachment, etc., therefore he is not guilty of self-destruction. And it is said,
"It is seen in this time that the absence of attachment, etc., is non-violence.
The Jinas have declared their arising to be violence." And, because death is undesirable, just as a merchant engaged in giving, taking, and accumulating various goods does not desire the destruction of his own house. And if, due to circumstances, the causes of its destruction arise, he removes them as much as possible. And if they cannot be removed, he strives so that the goods are not destroyed. Similarly, a householder, engaged in the accumulation of the goods of vows and conduct, does not desire the fall of his support. By reducing the causes that nourish the body and the passions, gradually, doing good writing, i.e., cultivating, is Sallekhana. The meaning of this sutra is that the householder who serves this Sallekhana, which takes place at the end of death, with pleasure.
Doubt: To make the meaning clear in a natural way, it is right to say "served" in place of "nourished" in the sutra. Solution: No; because by keeping the action "nourished", a special meaning is conveyed from it. Here, not only the meaning of "serving" is taken, but also the meaning of "pleasure", because if there is no pleasure, Sallekhana is not performed by force. But if there is pleasure, the being himself performs Sallekhana. The meaning is that the meaning of "serving with pleasure" comes out from the action "nourished", not from "served", therefore the action "nourished" has been kept in the sutra. Doubt: Since in Sallekhana, life, etc., is abandoned with one's own intention, therefore is it suicide? Solution: This is not a fault, because there is no negligence in Sallekhana. It has been said before, "Killing of life due to negligence is violence." But there is no negligence in this, because attachment, etc., are not found in it. One who is possessed by attachment, aversion, and delusion, and who, by using poison and weapons, etc., commits suicide, is guilty of suicide. But the being who has taken Sallekhana does not have attachment, etc., therefore he is not guilty of suicide. It is also said, "It is taught in the scriptures that the non-arising of attachment, etc., is non-violence. And the Jinas have declared their arising to be violence." Secondly, death is not desirable for anyone. Just as a merchant engaged in giving, taking, and accumulating various goods does not desire the destruction of his own house. And if, due to circumstances, the causes of its destruction arise, he removes them as much as possible. And if they cannot be removed, he strives so that the goods are not destroyed. Similarly, a householder, engaged in the accumulation of the goods of vows and conduct, does not desire the fall of his support. If, by chance, the causes of their destruction arise, he strives to remove them so that there is no hindrance to his virtues. And if they cannot be removed, 1. ti bhasidam sa- mu. 2. -shakti cha pari- mu.