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 414

294] सर्वार्थसिद्धी
1813 8735तेनात्मगुणोऽदृष्टो निराकृतो भवति; तस्य संसारहेतुत्वानुपपत्तेः । 'आदत्ते' इति हेतुहेतुमद्भाषख्यापनार्थम् । अतो मिथ्यादर्शनाद्यावेशादा कृतस्यात्मनः सर्वतो योगविशेषातेषां सूक्ष्मैकक्षेत्रावगाहितामनन्तानन्तप्रदेशानां पुद्गलानां कर्मभावयोग्यानामविभागेनोपश्लेषो बन्ध इत्याख्यायते । यथा भाजनविशेष प्रक्षिप्तानां विविधरसबीजपुष्पफलानां मदिराभावेन परिणामस्तथा पुदगला. नामप्यात्मनि स्थितानां योगकषायवशात्कर्मभावेन परिणामो वेदितव्यः। 'सः'वचनमन्यनिवृत्त्यर्थम् । स एष बन्धो नान्योऽस्तीति । तेन गुणगुणिबन्धो निवतितो भवति । कर्मादिसाधनो बन्ध'-शब्दो व्याख्येयः । 8735. आह किमयं बन्ध एकरूप एव, आहोस्वित्प्रकारा अप्यस्य सन्तीत्यत इदमुच्यते
प्रकृतिस्थित्यनुभवप्रदेशास्तद्विधयः ॥3॥ 8736. प्रकृतिः स्वभावः । निम्बस्य का प्रकृतिः ? तिक्तता। गुडस्य का प्रकृतिः ? मधुरता। तथा ज्ञानावरणस्य का प्रकृतिः ? अर्थानवगमः । दर्शनावरणस्य का प्रकृतिः ? अर्थानालोयोग्यान्' इस प्रकार षष्ठी अर्थको प्राप्त होती है। सूत्रमें 'पुद्गल' पद कर्म के साथ तादात्म्य दिखलानेके लिए दिया है। इससे अदृष्ट आत्माका गुण है इस बातका निराकरण हो जाता है. क्योंकि उसे आत्माका गुण मानने पर वह संसारका कारण नहीं बन सकता। सूत्रमें 'आदते' । पद हेतुहेतुमद्भावका ख्यापन करने के लिए दिया है। इससे मिथ्यादर्शन आदिके अभिनिवेशवश गीले किये गये आत्माके सब अवस्थाओंमें योग विशेषसे उन सूक्ष्म, एक क्षेत्रावगाही अनन्तानन्त कर्मभावको प्राप्त होने योग्य पुद्गलोंका उपश्लेष होना बन्ध है यह कहा गया है। जिस प्रकार पात्रविशेष में प्रक्षिप्त हुए विविध रसवाले बीज, फूल और फलोंका मदिरारूपसे परिणमन होता है उसी प्रकार आत्मामें स्थित हुए पुद्गलोंका भी योग और कषायके निमित्तसे कर्मरूपसे परिणमन जानना चाहिए। सूत्रमें 'सः' पद अन्यका निराकरण करनेके लिए दिया है कि यह बन्ध है अन्य नहीं। इससे गुणगुणीबन्धका निराकरण हो जाता है । यहाँ 'बन्ध' शब्दका कर्मादि साधनमें व्याख्यान कर लेना चाहिए।
विशेषार्थ---इस सूत्र में मुख्यरूपसे बन्धकी व्याख्या की गयी है । जीव द्रव्यका स्वतन्त्र अस्तित्व होते हए भी अनादि कालसे वह कर्मोंके अधीन हो रहा है जिससे उसे नर नारक आदि नाना गतियोंमें परिभ्रमण करना पड़ता हैं । प्रश्न यह है कि जीव कर्मोंके अधीन क्यों होता है और उन कर्मोंका स्वरूप क्या है ? प्रकृत सूत्र में इन दोनों प्रश्नोंका समर्पक उत्तर दिया गया है। सूत्रमें बतलाया गया है कि कर्मोंके कारण जीव कषायाविष्ट होता है और इससे उसके कर्मके योग्य पुद्गलोंका उपश्लेष होता है। यही बन्ध है । इससे दो बातें फलित होती हैं। प्रथम तो
ह कि कर्मके निमित्तसे जीवमें अशुद्धता आती है और इस अशुद्धताके कारण कर्मका बन्ध होता है और दूसरी यह कि जीव और कर्मका यह बन्ध परम्परासे अनादि है । इस प्रकार बन्ध क्या है और वह किस कारणसे होता है यह बात इस सूत्रसे जानी जाती है ।
8735. यह बन्ध क्या एक है या इसके भेद हैं यह बतलानेके लिए आगेका सूत्र कहते हैं
उसके प्रकृति, स्थिति, अनुभव और प्रदेश ये चार भेद हैं ॥3॥
8736. प्रकृतिका अर्थ स्वभाव है। जिस प्रकार नीमकी क्या प्रकृति है ? कड़ आपन । गडकी क्या प्रकृति है ? मीठापन । उसी प्रकार ज्ञानावरण कर्मकी क्या प्रकृति है ? अर्थका
1. -शेषे शिप्ता -मु.।
.

Translation AI Generated

## 294] Sarvarthasiddhi

1813 8735 Thus, the inherent quality of the soul is refuted, as it cannot be the cause of the cycle of existence. The word 'ādatte' is used to explain the cause and the effect. Therefore, due to the attachment arising from false perception, etc., the soul, which is permeated by all states of existence, is bound by the subtle, single-field-perceiving, infinite and innumerable particles, which are fit for karmic activity, without any division. This is called bondage. Just as various kinds of seeds, flowers, and fruits, when placed in a particular vessel, undergo a transformation into the form of liquor, similarly, the particles residing in the soul, due to the influence of yoga and kṣaya, undergo a transformation in the form of karma. The word 'saḥ' is used to negate other possibilities. This is the bondage, there is no other. Thus, the bondage of the quality and the qualified is refuted. The word 'bandha' should be explained in terms of karma and other means. 8735. It is asked, is this bondage one and the same, or are there different types of it? To this, it is said:

There are four types: nature, state, experience, and region. ||3|| 8736. Nature means inherent quality. What is the nature of neem? Bitterness. What is the nature of jaggery? Sweetness. Similarly, what is the nature of the knowledge-obscuring karma? Non-understanding of the object. What is the nature of the perception-obscuring karma? Non-association with objects worthy of perception. In this way, the sixth case ending is obtained. The word 'pudgala' in the sūtra is used to show the identity of karma with the soul. This refutes the idea that the soul has an inherent quality. Because, if it is considered to be the inherent quality of the soul, it cannot be the cause of the cycle of existence. The word 'ādatte' in the sūtra is used to explain the cause and the effect. This means that due to the attachment arising from false perception, etc., the soul, which is permeated by all states of existence, is bound by the subtle, single-field-perceiving, infinite and innumerable particles, which are fit for karmic activity, without any division. This is called bondage. Just as various kinds of seeds, flowers, and fruits, when placed in a particular vessel, undergo a transformation into the form of liquor, similarly, the particles residing in the soul, due to the influence of yoga and kṣaya, undergo a transformation in the form of karma. The word 'saḥ' in the sūtra is used to negate other possibilities. This is the bondage, there is no other. Thus, the bondage of the quality and the qualified is refuted. Here, the word 'bandha' should be explained in terms of karma and other means.

**Special Meaning:** This sūtra mainly explains bondage. Even though the soul substance has an independent existence, it has been subject to karma since time immemorial, due to which it has to wander through various realms like humans, hell beings, etc. The question is, why is the soul subject to karma, and what is the nature of that karma? This sūtra provides a comprehensive answer to both these questions. The sūtra states that due to karma, the soul becomes afflicted with kṣaya, and this leads to the attachment of particles fit for karmic activity. This is bondage. This implies two things. Firstly, that karma causes impurity in the soul, and this impurity leads to the bondage of karma. Secondly, that this bondage between the soul and karma is eternal and immemorial. Thus, this sūtra explains what bondage is and what causes it.

8735. To explain whether this bondage is one or has different types, the next sūtra says:

There are four types: nature, state, experience, and region. ||3||

8736. Nature means inherent quality. What is the nature of neem? Bitterness. What is the nature of jaggery? Sweetness. Similarly, what is the nature of the knowledge-obscuring karma? Non-understanding of the object. What is the nature of the perception-obscuring karma? Non-association with objects worthy of perception. In this way, the sixth case ending is obtained.