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 426

306] सर्वार्थसिद्धौ
[81118755स्तत्स्थावरनाम । यदुदयादन्यप्रीतिप्रभवस्तत्सुभगनाम । यदुदयाद्रूपादिगुणोपेतोऽप्यप्रीतिकरस्त दुर्भगनाम । यन्निमित्तं मनोज्ञस्वरनिर्वर्तनं तत्सुस्वरनाम । तद्विपरीतं दुःस्वरनाम। यदुदयाद्रमणीयत्वं तच्छभनाम। तद्विपरीतमशभनाम। सक्षमशरीरनिर्वर्तकं सक्ष्मनाम। अन्यबाधाकरशरीरकारणं बादरनाम। यदुदयादाहारादिपर्याप्तिनिर्वृत्तिः तत्पर्याप्तिनाम । तत् षड्विधम्आहारपर्याप्तिनाम शरीरपर्याप्तिनाम इन्द्रियपर्याप्तिनाम प्राणापानपर्याप्तिनाम भाषापर्याप्तिनाम मनःपर्याप्तिनाम चेति । षड्विधपर्याप्त्यभावहेतुरपर्याप्तिनाम । स्थिरभावस्य निर्वर्तकं स्थिरनाम। तद्विपरीतमस्थिरनाम । प्रभोपेतशरीरकारणमादेयनाम । निष्प्रभशरीरकारणमनादेयनाम । पुण्य गुणख्यापनकारणं यशःकीर्तिनाम । तत्प्रत्यनीकफलमयशःकीतिनाम । आर्हन्त्यकारणं तीर्थकरत्वनाम। होती है वह सुभग नामकर्म । जिसके उदयसे रूपादि गुणोंसे युक्त होकर भी अप्रीतिकर अवस्था होती है वह दुर्भग नामकर्म है। जिसके निमित्तसे मनोज्ञ स्वरकी रचना होती है वह सुस्वर नामकर्म है । इससे विपरीत दुःस्वर नामकर्म है । जिसके उदयसे रमणीय होता है वह शुभ नामकर्म है। इससे विपरीत अशुभ नामकर्म है । सूक्ष्म शरीरका निवर्तक कर्म सूक्ष्म नामकर्म है। अन्य बाधाकर शरीरका निर्वर्तक कर्म बादर नामकर्म है।
जिसके उदयसे आहार आदि पर्याप्तियोंकी रचना होती है वह पर्याप्ति नामकर्म है। वह छह प्रकारका है-आहारपर्याप्ति नामकर्म, शरीरपर्याप्ति नामकर्म, इन्द्रियपर्याप्ति नामकर्म, प्राणापानपर्याप्ति नामकर्म, भाषापर्याप्ति नामकर्म और मनःपर्याप्ति नामकर्म । जो छह प्रकारकी पर्याप्तियोंके अभावका हेतु है वह अपर्याप्ति नामकर्म है । स्थिरभावका निर्वर्तक कर्म स्थिर नामकर्म है। इससे विपरीत अस्थिर नामकर्म है । प्रभायुक्त शरीरका कारण आदेय नामकर्म है । निष्प्रभ शरीरका कारण अनादेय नामकर्म है । पुण्य गुणोंकी प्रसिद्धिका कारण यशःकीति नामकर्म है । इससे विपरीत फलवाला अयशःकीति नामकर्म है। आर्हन्त्यका कारण तीर्थकर नामकर्म है।
विशेषार्थ-यहाँ नामकर्मकी उत्तर प्रकृतियों के कार्योंकी चर्चा की गयी है। मूल कर्म आठ हैं। उनमें से सात कर्म जीवविपाकी माने गये हैं । नामकर्म जीवविपाकी और पुद्गलविपाकी दोनों प्रकारका है । जिन कर्मोंका विपाक जीवमें होता है वे जीवविपाकी हैं और जिनका विपाक शरीरादि पुद्गल में होता है वे पुद्गल विपाकी हैं । यह इनका शब्दार्थ है। इसे ध्यानमें रखते हए इनके अर्थकी विस्तत चर्चा करना आवश्यक है। साधारणत:सभी कर्मजीवके मोह, रास द्वेष आदि परिणामोंका निमित्त पाकर बँधते हैं अतः उन का विपाक जीवमें ही होता है। अर्थात् उनके उदयका निमित्त पाकर जीवमें तत्तत्प्रकारक योग्यताएं आती हैं। फिर भी कर्मोंके जीवविपाकी, पुद्गल विपाकी, क्षेत्रविपाकी और भवविपाको ऐसे भेद करनेका क्या कारण है यही बात यहाँ देखनी है । जीवका संसार जीव और पुद्गल इन दोके मेलसे होता है । वहाँ रहते हुए वह विविध गतियोंमें जन्म लेता है, मरता है और उनके अनरूप नाना शरीरोंको धारण करता है। यह सब अकारण नहीं हो सकता, इसलिए इनकी प्राप्तिके निमित्तभूत नाना प्रकारके कर्म माने जाते हैं। जिनको शास्त्रमें भवविपाकी कहा है वे उस उस पर्यायमें अवस्थाविशेष के कारण होनेसे उस संज्ञाको प्राप्त होते हैं। जिनको क्षेत्रविपाकी कहा है वे एक गतिसे दूसरी गतिके लिए जाते समय अन्तरालमें जीवका आकार बनाये रखते हैं। जिन्हें पुद्गलविपाकी कहा है वे नाना प्रकारके शरीर और भोगक्षम इन्द्रियोंकी प्राप्तिमें सहायक होते हैं और जो जीवविपाकी कहे हैं वे जीवके विविध प्रकारके परिणाम और उसकी विविध अवस्थाओंके होनेमें सहायता करते

Translation AI Generated

[306] Sarvarthasiddhi
[81118755] That which is the cause of the body of a stationary being is called *sthāvara* karma. That which is the cause of happiness from its arising is called *subhaga* karma. That which is the cause of unhappiness even though it is associated with qualities like form, etc., from its arising is called *durbhaga* karma. That which is the cause of the production of a pleasing voice is called *susvara* karma. The opposite of this is *duhsvara* karma. That which is the cause of being pleasing from its arising is called *subha* karma. The opposite of this is *asubha* karma. That which is the cause of a subtle body is called *sukshma* karma. That which is the cause of a body that is a hindrance to others is called *bādhara* karma. That which is the cause of the fulfillment of needs like food, etc., from its arising is called *paryāpti* karma. It is of six types: *āhāra-paryāpti* karma, *śarīra-paryāpti* karma, *indriya-paryāpti* karma, *prāṇāpāna-paryāpti* karma, *bhāṣā-paryāpti* karma, and *manaḥ-paryāpti* karma. That which is the cause of the absence of these six types of fulfillments is called *aparyāpti* karma. That which is the cause of stability is called *sthira* karma. The opposite of this is *asthira* karma. That which is the cause of a body that is endowed with radiance is called *ādeya* karma. That which is the cause of a body that is devoid of radiance is called *anādeya* karma. That which is the cause of the propagation of virtuous qualities is called *yaśaḥ-kīrti* karma. The opposite of this is *ayaśaḥ-kīrti* karma. That which is the cause of becoming an Arhant is called *tīrthakara* karma.

**Special Note:** Here, the functions of the *nāma* karmas in their subsequent states are discussed. There are eight *mūla* karmas. Out of these, seven are considered *jīva-vipāki*. *Nāma* karma is both *jīva-vipāki* and *pudgala-vipāki*. Those karmas whose result is in the *jīva* are *jīva-vipāki*, and those whose result is in the *pudgala* like the body, etc., are *pudgala-vipāki*. This is their literal meaning. Keeping this in mind, it is necessary to discuss their meaning in detail. Generally, all karmas bind by becoming the cause of the *jīva's* delusion, attachment, aversion, etc., therefore their result is in the *jīva* itself. That is, the *jīva* acquires the respective abilities from the arising of these karmas. Still, what is the reason for making distinctions like *jīva-vipāki*, *pudgala-vipāki*, *kṣetra-vipāki*, and *bhava-vipāki*? This is what we need to see here. The *jīva's* samsara is due to the union of the *jīva* and *pudgala*. While residing there, he takes birth in various *gatis*, dies, and assumes various bodies according to them. This cannot happen without a cause, therefore various types of karmas are considered to be the cause of their attainment. Those which are called *bhava-vipāki* in the scriptures are called by that name because they are caused by a particular state in that particular *paryāya*. Those which are called *kṣetra-vipāki* maintain the *jīva's* form during the interval when he is going from one *gati* to another. Those which are called *pudgala-vipāki* are helpful in the attainment of various types of bodies and sense organs capable of enjoyment, and those which are called *jīva-vipāki* help in the *jīva's* various types of *pariṇāmas* and his various states.