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 445

-917 $ 802] नवमोऽध्यायः
[325 किंचिच्छरणमस्ति, तथा जन्मजरामृत्युव्याधिप्रभृतिव्यसनमध्ये परिभ्रमतो जन्तोः शरणं न विद्यते। परिपुष्टमपि शरीरं भोजनं प्रति सहायीभवति न व्यसनोपनिपाते । यत्नेन संचिता अर्या अपि न भवान्तरमनुगच्छन्ति । संविभक्तसुखदुःखाः सुहृदोऽपि न मरणकाले परित्रायन्ते। बान्धवाः समुदिताश्च रुजा परीतं न परिपालयन्ति । अस्ति चेत्सुचरितो धर्मो व्यसनमहार्णवे तरणोपायो भवति । मृत्युना नीयमानस्य सहस्रनयनादयोऽपि न शरणम् । तस्माद् भवव्यसनसंकटे धर्म एव शरणं । सुहवर्थोऽप्यनपायी, नायकिंचिच्छरणमिति भावना अशरणानुप्रेक्षा। एवं ह्यस्याध्यवस्यतो नित्यमशरणोऽस्मीति भृशमुद्विग्नस्य सांसारिकेषु भावेषु ममत्वविगमो भवति । भगवदर्हत्सर्वज्ञप्रणीत एव मार्गे प्रयत्नो भवति।
8801. कर्मविपाकवशादात्मनो भवान्तरावाप्तिः संसारः । स पुरस्तात्पञ्चविधपरिवर्तनरूपेण व्याख्यातः। तस्मिन्ननेकयोनिकुलकोटिबहुशतसहस्रसंकटे संसारे परिभ्रमन् जीवः कर्मयन्त्र-- प्रेरितः पिता भूत्वा भ्राता पुत्रः पौत्रश्च भवति । माता भूत्वा भगिनी भार्या दुहिता च भवति । स्वामी भूत्वा दासो भवति । दासो भूत्वा स्वाम्यपि भवति । नट इव रङ्ग । अथवा किं बहुना, स्वयमात्मनः पुत्रो भवतीत्येवमादि संसारस्वभावचिन्तनं संसारानुप्रेक्षा । एवं हस्य भावयतः संसारदुःखभयाद्विग्नस्य ततो निर्वेदो भवति । निविण्णश्च संसारप्रहाणाय प्रयतते।
$ 802. जन्मजरामरणावृत्ति महादुःखानुभवनं प्रति एक एवाहं न कश्चिन्मे स्वः परो वा दुःखोंके मध्यमें परिभ्रमण करनेवाले जीवका कुछ भी शरण नहीं है । परिपुष्ट हुआ शरीर ही भोजनके प्रति सहायक है, दुःखोंके प्राप्त होनेपर नहीं । यत्नसे संचित किया हुआ धन भी
तरमें साथ नहीं जाता। जिन्होंने सख और दुःखको समानरूपसे बाँट लिया है ऐसे मित्र भी मरणके समय रक्षा नहीं कर सकते । मिलकर बन्धुजन भी रोगसे व्याप्त इस जीवकी रक्षा करने में असमर्थ होते हैं । यदि सुचरित धर्म हो तो वह ही दुःखरूपी महासमुद्र में तरनेका उपाय हो सकता है । मृत्युसे ले जानेवाले इस जीवके सहस्रनयन आदि भी शरण नहीं है, इसलिए संसार विपत्तिरूप स्थानमें धर्म ही शरण है । वही मित्र है और वही कभी भी न छूटनेवाला अर्थ है, अन्य कुछ शरण नहीं है इस प्रकारकी भावना करना अशरणानुप्रेक्षा है। इस प्रकार विचार करनेवाले इस जीवके 'मैं सदा अशरण हूँ' इस तरह अतिशय उद्विग्न होनेके कारण संसारके कारणभूत पदार्थोंमें ममता नहीं रहती और वह भगवान् अरहंत सर्वज्ञ प्रणीत मार्गमें ही प्रयत्नशील होता है।
801. कर्मके विपाकके वशसे आत्माको भवान्तरकी प्राप्ति होना संसार है। उसका पहले पाँच प्रकारके परिवर्तनरूपसे व्याख्यान कर आये हैं। अनेक योनि और कुल कोटिलाखसे व्याप्त इस संसारमें परिभ्रमण करता हुआ यह जीव कर्मयन्त्रसे प्रेरित होकर पिता होकर भाई, पुत्र और पौत्र होता है। माता होकर भगिनी, भार्या और लड़की होता है । स्वामी होकर दास होता है तथा दास होकर स्वामी भी होता है । जिस प्रकार रंगस्थलमें नट नाना रूप धारण करता है उस प्रकार यह होता है । अथवा बहुत कहनेसे क्या प्रयोजन, स्वयं अपना पुत्र होता है। इत्यादि रूपसे संसारके स्वभावका चिन्तन करना संसारानुप्रेक्षा है। इस प्रकार चिन्तन करते हुए संसारके दुःखके भयसे उद्विग्न हुए इसके संसारसे निर्वेद होता है और निविण्ण होकर संसारका नाश करनेके लिए प्रयत्न करता है।
__8802. 'जन्म, जरा और मरणकी आवृत्तिरूप महादुःखका अनुभवन करनेके लिए अकेला 1. संचितोऽर्थोऽपि न भवान्तरमनुगच्छति मु.। 2. ममत्वनिरासो भव- आ., दि. 1, दि. 2. मु., ना.। 3. मार्गे प्रतिपन्नो भव-आ., दि. 1, दि. 2, मु.। 4. -यन्त्रानप्रेरितः। 5. प्रतियतते मु.। 6. -मरणानुवृत्ति-मु.।

Translation AI Generated

-917 $ 802] Chapter Nine
[325 There is no refuge for a being wandering in the midst of birth, old age, death, disease, and other afflictions. Even a well-nourished body is helpful for food, not for the arrival of afflictions. Even wealth accumulated with effort does not follow to the next life. Even friends who have shared joys and sorrows equally cannot protect at the time of death. Relatives gathered together cannot protect a being afflicted by disease. If there is virtuous Dharma, it becomes a means of crossing the ocean of afflictions. Even the thousand-eyed beings, being taken away by death, are not a refuge. Therefore, in the midst of worldly afflictions, Dharma is the only refuge. Even a good friend is not permanent, there is no other refuge, this kind of contemplation is the contemplation of being without refuge. Thus, for one who contemplates in this way, the constant feeling of "I am always without refuge" leads to the abandonment of attachment to worldly things. Effort is made only in the path ordained by the Bhagavan Arhat Sarvagna.
8801. The attainment of another life due to the result of karma is samsara. It has been explained earlier as five types of transformations. Wandering in this samsara, which is filled with countless births, families, and millions of hardships, the being, driven by the karma-machine, becomes a father, brother, son, and grandson. It becomes a mother, sister, wife, and daughter. It becomes a master and then a servant. It becomes a servant and then a master. Like an actor on a stage. Or what is the point of saying more, it even becomes its own son. This kind of contemplation of the nature of samsara is the contemplation of samsara. Thus, contemplating in this way, one who is anxious due to the fear of the suffering of samsara becomes dispassionate. And being dispassionate, one strives to abandon samsara.
$ 802. The experience of the great suffering of the cycle of birth, old age, and death, for which there is only oneself, and no one else, neither friend nor foe, is the contemplation of being without refuge. There is no refuge for a being wandering in the midst of suffering. A well-nourished body is helpful for food, not for the arrival of suffering. Even wealth accumulated with effort does not follow to the next life. Friends who have shared joys and sorrows equally cannot protect at the time of death. Relatives gathered together cannot protect a being afflicted by disease. If there is virtuous Dharma, it becomes a means of crossing the ocean of suffering. Even the thousand-eyed beings, being taken away by death, are not a refuge. Therefore, in the midst of worldly afflictions, Dharma is the only refuge. It is the only friend and the only permanent wealth, there is no other refuge, this kind of contemplation is the contemplation of being without refuge. Thus, for one who contemplates in this way, the constant feeling of "I am always without refuge" leads to the abandonment of attachment to worldly things. Effort is made only in the path ordained by the Bhagavan Arhat Sarvagna.
8801. The attainment of another life due to the result of karma is samsara. It has been explained earlier as five types of transformations. Wandering in this samsara, which is filled with countless births, families, and millions of hardships, the being, driven by the karma-machine, becomes a father, brother, son, and grandson. It becomes a mother, sister, wife, and daughter. It becomes a master and then a servant. It becomes a servant and then a master. Like an actor on a stage. Or what is the point of saying more, it even becomes its own son. This kind of contemplation of the nature of samsara is the contemplation of samsara. Thus, contemplating in this way, one who is anxious due to the fear of the suffering of samsara becomes dispassionate. And being dispassionate, one strives to abandon samsara.
8802. 'The experience of the great suffering of the cycle of birth, old age, and death, for which there is only oneself, and no one else, neither friend nor foe, is the contemplation of being without refuge. 1. Even accumulated wealth does not follow to the next life. 2. Abandonment of attachment becomes - A., Di. 1, Di. 2. Mu., Na. 3. One who has entered the path becomes - A., Di. 1, Di. 2, Mu. 4. - not driven by the machine. 5. Strives. 6. - the cycle of birth and death - Mu.