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 449

-9186 813] नवमोऽध्यायः
[329 प्रमादो न कदाचिदपि भवति ।
8810. अयं जिनोपदिष्टो धर्मो हिंसालक्षणः सत्याधिष्ठितो विनयमूलः । अमावलो ब्रह्मचर्यगुप्त उपशमप्रधानी नियतिलक्षणो निष्परिग्रहतालम्बनः । अस्यालाभादनादिसंसारे जीवाः परिभ्रमन्ति दुष्कर्मविपाकजं दुःखमनुभवन्तः । अस्य पुनः प्रतिलम्भे विविवाभ्युदयप्राप्तिपूर्विका निःश्रेयसोपलब्धिनियतेति चिन्तनं धर्मस्वाख्यातत्वानुप्रेक्षा । एवं ह्यस्य चिन्तयतो धर्मानुरागात्सदा प्रतियत्लो भवति ।
811. एवमनित्यत्वाद्यनुप्रेक्षासंनिधाने उत्तमक्षमादिधारणान्महान् संवरो भवति । मध्ये 'अनुप्रेक्षा'वचनमुभयार्थम् । अनुप्रेक्षाः हि भावयन्नुत्तमक्षमादींश्च प्रतिपालयति परीषहांश्च जेतुमुत्सहते । 8812. के पुनस्ते परिषहाः किमयं वा ते सहान्त इतीदमाह--
मार्गाच्यवननिर्जराथ परिषोढव्याः परीषहाः ॥8॥ 8813. संवरस्य प्रकृतत्वात्तेन मार्गो विशिष्यते । संवरमार्ग इति । तदच्यवनाथ निर्जरार्थ च परिषोढव्याः परीषहाः। क्षुत्पिपासादिसहनं कुर्वन्तः जिनोपदिष्टान्मार्गावप्रच्यवमानास्तन्मार्गपरिक्रमणपरिचयेन कर्मागमद्वारं संवृण्वन्त औपक्रमिकं कर्मफलमनुभवन्तः क्रमेण निर्जीर्णकर्माणो मोक्षमाप्नुवन्ति। प्रमाद नहीं होता।
8810. जिनेन्द्रदेवने यह जो अहिंसालक्षण धर्म कहा है, सत्य उसका आधार है, विनय उसकी जड़ है, क्षमा उसका बल है, ब्रह्मचर्यसे रक्षित है, उपशमकी उसमें प्रधानता है, नियति उसका लक्षण है, परिग्रह रहितपना उसका आलम्बन है। इसकी प्राप्ति नहीं होनेसे दुष्कर्म विपाकसे जायमान दुःखको अनुभव करते हुए ये जीव अनादि संसारमें परिभ्रमण करते हैं। परन्तु इसका लाभ होने पर नाना प्रकारके अभ्युदयोंकी प्राप्तिपूर्वक मोक्षको प्राप्ति होना निश्चित है ऐसा चिन्तन करना धर्मस्वाख्यातत्वानुप्रेक्षा है। इस प्रकार चिन्तन करनेवाले इस जीवके धर्मानुरागवश उसकी प्राप्तिके लिए सदा यत्न होता है।
8811. इस प्रकार अनित्यादि अनुप्रेक्षाओंका सान्निध्य मिलने पर उत्तमक्षमादिके धारण करनेसे महान् संवर होता है । अनुप्रेक्षा दोनोंका निमित्त है इसलिए 'अनुप्रेक्षा' वचन मध्यमें दिया है । अनुप्रेक्षाओंका चिन्तन करता हुआ यह जोव उत्तमक्षमादिका ठीक तरहसे पालन करता है और परीषहोंको जीतनेके लिए उत्साहित होता है।
8812. वे परीषह कौन-कौन हैं और वे किसलिए सहन किये जाते हैं, यह बतलानेके लिए यह सूत्र कहते हैं
मार्गसे च्युत न होनेके लिए और कोको निर्जरा करनेके लिए जो सहन करने योग्य हो वे परीषह हैं ॥8॥
6813. संवरका प्रकरण होनेसे वह मार्गका विशेषण है, इसलिए सूत्रमें आये हुए ‘मार्ग' पदसे संवरमार्गका ग्रहण करना चाहिए । उससे च्युत न होने के लिए और निर्जराके लिए सहन करने योग्य परीषह होते हैं । क्षुधा, पिपासा आदिको सहन करनेवाले, जिनदेवके द्वारा कहे हुए मार्गसे नहीं च्युत होनेवाले, मार्गके सतत अभ्यासरूप परिचयके द्वारा कर्मागमद्वारको संवृत करनेवाले तथा औपक्रमिक कर्मफलको अनुभव करनेवाले क्रमसे कर्मोकी निर्जरा करके मोक्षको प्राप्त होते हैं। 1. सदा कृतप्रति- ता.। 2. वा सह्य- मु.।

Translation AI Generated

-9186 813] Ninth Chapter
[329 Negligence never occurs.
8810. This Dharma, taught by the Jina, is characterized by non-violence, truth is its foundation, humility is its root, forgiveness is its strength, it is protected by celibacy, tranquility is its essence, destiny is its characteristic, and non-attachment is its support. Due to the lack of this, beings wander in the endless cycle of birth and death, experiencing suffering caused by the consequences of bad karma. However, upon attaining this, liberation is certain, preceded by the attainment of various kinds of progress. This contemplation is Dharma-svakhyatatva-anupreksha. Thus, contemplating this, one always strives for its attainment due to devotion to Dharma.
8811. In this way, by the proximity of anupreksha of impermanence, etc., great restraint arises from the upholding of supreme forgiveness, etc. The word 'anupreksha' in the middle has a double meaning. By contemplating anupreksha, one upholds supreme forgiveness, etc., and strives to conquer the obstacles. 8812. What are those obstacles, and why are they endured? This is explained by the sutra:
Obstacles are to be endured for the sake of not deviating from the path and for the sake of their destruction. ||8|| 8813. Since restraint is the subject matter, it is an attribute of the path. Therefore, the word 'path' in the sutra should be understood as the path of restraint. Obstacles are to be endured for the sake of not deviating from it and for the sake of their destruction. Those who endure hunger, thirst, etc., do not deviate from the path taught by the Jina, and by their continuous practice of the path, they close the door to the inflow of karma, experience the preliminary fruits of karma, and gradually destroy their karma, attaining liberation. Negligence does not occur.
8810. This Dharma, taught by the Jina, is characterized by non-violence, truth is its foundation, humility is its root, forgiveness is its strength, it is protected by celibacy, tranquility is its essence, destiny is its characteristic, and non-attachment is its support. Due to the lack of this, beings wander in the endless cycle of birth and death, experiencing suffering caused by the consequences of bad karma. However, upon attaining this, liberation is certain, preceded by the attainment of various kinds of progress. This contemplation is Dharma-svakhyatatva-anupreksha. Thus, contemplating this, one always strives for its attainment due to devotion to Dharma.
8811. In this way, by the proximity of anupreksha of impermanence, etc., great restraint arises from the upholding of supreme forgiveness, etc. The word 'anupreksha' in the middle has a double meaning. By contemplating anupreksha, one upholds supreme forgiveness, etc., and strives to conquer the obstacles.
8812. What are those obstacles, and why are they endured? This is explained by the sutra:
Obstacles are to be endured for the sake of not deviating from the path and for the sake of their destruction. ||8|| 8813. Since restraint is the subject matter, it is an attribute of the path. Therefore, the word 'path' in the sutra should be understood as the path of restraint. Obstacles are to be endured for the sake of not deviating from it and for the sake of their destruction. Those who endure hunger, thirst, etc., do not deviate from the path taught by the Jina, and by their continuous practice of the path, they close the door to the inflow of karma, experience the preliminary fruits of karma, and gradually destroy their karma, attaining liberation. 1. Always done- Ta. 2. Or bearable- Mu.