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 46

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सर्वार्थसिद्धि
स्पष्ट हो जाती है। तथापि कुछ अत्युपयोगी विषयोंपर प्रकाश डालना आवश्यक प्रतीत होता है; क्योंकि अन्तमें हमें यह देखना है कि इनकी रचनाकी आनुपूर्वी क्या है। इस प्रकरणको विशेष स्फूट करनेके लिए सर्वप्रथम हम समान स्थलोंका ऊहापोह करेंगे और उसके बाद उन स्थलोंको स्पर्श करेंगे जिससे इनके पौर्वापर्य के ऊपर प्रकाश पड़ता है; क्योंकि सर्वप्रथम हमें यह दिखलाना है कि इन दोनों ग्रन्थों की स्थिति ऐसी है कि किसी एकको सामने रखकर दूसरा लिखा गया है और अन्त में यह विचार करना है कि यह अनुसरणकी प्रवृत्ति किसमें स्वीकार की गयी है। सर्वप्रथम प्रथम अध्यायका प्रथम सूत्र ही लीजिए। इसमें सर्वार्थसिद्धि में यह वाक्य आता है
एतेषां स्वरूप लक्षणतो विधानतश्च पुरस्ताद्विस्तरेण निर्वेक्ष्यामः । यही वाक्य तत्त्वार्थभाष्यमें कुछ शब्दोंके हेर-फेरके साथ इन शब्दों द्वारा स्फूट किया गया है.
तं पुरस्ताल्लक्षणतो विधानतश्व विस्तरेणोपदेक्ष्यामः । आगे भी यह सादृश्य अन्त तक देखनेको मिलता है । यथा--- सर्वार्थसिद्धि
तत्त्वार्थभाष्य तत्त्वार्थश्च वक्ष्यमाणो जीवादिः 1.2। तत्त्वानि जीवादीनि वक्ष्यन्ते । 121 प्रशमसंवेगानुकंपास्तिक्याघभिव्यक्तिलक्षणं
तदेवं प्रशमसंवेगनिर्वेदानुकम्पास्तिक्याभिप्रथमम् ।
12।व्यक्तिलक्षणं तत्त्वार्थश्रद्धानं सम्यग्दर्शन मिति। 1.21 तत्त्वार्यश्रद्धानं सम्यग्दर्शनमित्युक्तम् । तत्त्वार्थश्रद्धानं सम्यग्दर्शनमित्युक्तम् । अथ कि तत्त्वमित्यत इदमाह--उत्थानिका 1,41 | तत्र कि तत्त्वमिति । अत्रोच्यते-उत्थानिका। 1,41
तद्यथा-नामजीवः स्थापनाजीवो द्रव्यजीवो। तद्यथा-नामजीवः स्थापनाजीवो द्रव्यजीवो भावजीव इति चतुर्धा जीवशब्दार्थो न्यस्यते 15। | भावजीव इति ।
151 काष्ठपुस्तचित्रकर्माक्षनिक्षेपादिषु सोऽयमिति यः काष्ठपुस्तचित्रकर्माक्षनिक्षेपादिषु स्थाप्यमाना स्थापना।
1,51 | स्थाप्यते जीव इति स स्थापनाजीवः। 151 किंकृतोऽयं विशेषः ? वक्तृविशेषकृतः । किंकृत: प्रतिविशेष इति ? अत्रोच्यतेत्रयो वक्तारः सर्वज्ञस्तीर्थकर इतरो वा श्रुतके वली | वक्तृविशेषावै विध्यम् । यद्भगवद्भिः सर्वज्ञैः सर्वआरातीयश्चेति । तत्र सर्वज्ञेन परमर्षिणा परमा- दशभिः परमर्षभिरहद्भिः तत्स्वाभाव्यात् परमशुभस्य चिन्यकेवलज्ञानविभूति विशेषेण अर्थत आगम च प्रवचनप्रतिष्ठापनफलस्य तीर्थकरनामकर्मणोऽनु। उद्दिष्टः । तस्य प्रत्यक्षदर्शित्वात्प्रक्षीणदोषत्वाच्च | भावादुक्तं भगवच्छिष्यरतिशयद्भिरुत्तमातिशयवाग्बुप्रामाण्यम् । तस्य साक्षाच्छिष्यर्बुद्ध्यतिशयद्धियुक्तगण- |द्धिसंपन्नगणधरब्धं तदङ्गप्रविष्टम् । गणधरानन्तर्याधरैः श्रुतकेवलिभिरनुस्मृतग्रन्थरचनमङ्गपूर्वलक्षणम् । | दिभिस्त्वत्यंतविशुद्धोगमैः परमप्रकृष्टवाङ्मतिशक्ति तत्प्रमाणम्, तत्प्रामाण्यात् । आरातीयः पुनराचार्यैः | भिराचार्य: कालसंहननायुर्दोषादल्पशक्तीनां शिष्याणा कालदोष.त्संक्षिप्तायुर्मतिबलशिष्यानुग्रहार्थं दशवै- | मनुग्रहाय यत्प्रोक्तं तदङ्गबाह्यमिति । 120 । कालिकाद्युपनिबद्धम्।
1,20।। यहाँ हमने इस विषयको स्पष्ट करनेके लिए थोडेसे उदाहरण ही उद्धृत किए हैं । आगे उन स्थलोंको स्पर्श करना है जो सर्वार्थसिद्धि और तत्त्वार्थभाष्यके पौर्वापर्यको स्पष्ट करनेमें सहायता करते हैं।
प्रज्ञाचक्षु पं० सुखलालजीने सर्वार्थ सिद्धि और तत्त्वार्थभाष्य इन मेंसे पहले कौन और बादमें कौन लिखा गया इसका विचार करते हुए शैलीभेद, अर्थविकास और साम्प्रदायिकता इन तीन उपप्रकरणों द्वारा इस विषयपर प्रकाश डाला है और इन आधारोंसे तत्त्वार्थभाष्यको प्रथम ठहरानेका प्रयत्न किया है।
प्रज्ञाचक्ष पं० सुखलालजीके कथनानुसार हम मान लें कि सर्वार्थसिद्धिकी शैली तत्त्वार्थभाष्यकी शैलीकी अपेक्षा विशेष विकसित और विशेष परिशीलित है। साथ ही यह भी मान लें कि सर्वार्थ सिद्धि में व्याकरणकी दृष्टिसे अर्थविकासके स्पष्ट दर्शन होते हैं। तथापि इन आधारोंसे तत्त्वार्थभाष्यको पहलेकी और सर्वार्थसिद्धिको बादकी रचना घोषित करने का प्रयत्न करना संयुक्तिक प्रतीत नहीं होता। आचार्य पूज्य

Translation AI Generated

Sarvarthasiddhi

It becomes clear. However, it seems necessary to shed light on some highly useful topics; because in the end, we have to see what the sequence of their composition is. To elucidate this chapter in particular, we will first speculate on similar passages and then touch upon those passages that shed light on their precedence; because first, we have to show that the position of these two texts is such that one is written by keeping the other in front, and finally, it is to be considered in which one the tendency of following is accepted. First, take the first sutra of the first chapter itself. In Sarvarthasiddhi, this sentence occurs:

"We will explain in detail the nature, characteristics, and regulations of these (topics) from the beginning." This very sentence is elucidated in Tattvartha Bhashya with some changes in words.

"We will explain in detail the characteristics and regulations of that (topic) from the beginning." Further, this similarity is seen till the end. For example - Sarvarthasiddhi
"Tattvartha Bhashya and the Tattvartha to be described, starting from jiva, etc. 1.2. The tattvas, starting from jiva, etc. will be described."

121 The characteristic of manifestation of equanimity, detachment, compassion, and faith.
Thus, the first (characteristic) is the manifestation of equanimity, detachment, compassion, and faith.

12. The characteristic of Tattvartha-shraddha (right faith in the categories of existence) is samyag-darshana (right perception). 1.21 It is said that Tattvartha-shraddha is samyag-darshana. Tattvartha-shraddha is said to be samyag-darshana. Now, what is the tattva? To this, Utsanika 1,41 says: "There, what is the tattva?" To this, it is said: Utsanika.

1,41 That is, the jiva (living being) is of four kinds: nama-jiva (nominal living being), sthapana-jiva (established living being), dravya-jiva (substantial living being), and bhava-jiva (psychical living being).

151 He who is established in wood, books, paintings, arts, and deposits, is the sthapana-jiva (established living being).
1,51 The one who is established as a jiva is the sthapana-jiva.
151 What is the special feature here? It is due to the specific speaker. What is the specific feature? Here, it is said that there are three speakers: the omniscient Tirthankara, or the learned scholar.

The specific speakers are indeed determined. That is, by the omniscient supreme sages, the supreme auspicious, the unique absolute knowledge, the specific meaning, and the scriptural establishment, the Tirthankara name-karma is designated. Due to its direct perception and the elimination of flaws, it is said by the excellent disciples that the supreme excellence of speech and authority is possessed by him. That which is entered into the group of the excellent disciples, endowed with the excellence of intellect, is the one established in the limbs. The composition of scriptures by the Shruta-kevalins (omniscient by scriptures) immediately after the Ganadhara is the characteristic of the limb. However, the supreme refined scriptural authority is the measure, due to its authority. The Acarya (teacher) is again the one who, for the benefit of the disciples with limited strength and short lifespan due to the defect of time, has briefly expounded what was taught by the Ganadhara for the grace of the disciples with limited strength and short lifespan.

1,20. Here, we have cited only a few examples to clarify this topic. Further, we need to touch upon those passages that help to clarify the precedence of Sarvarthasiddhi and Tattvartha Bhashya.

Pandit Sukhlalji Sanghavi, in his work "Prajnacaksu", has considered the question of which of Sarvarthasiddhi and Tattvartha Bhashya was written first, and has shed light on this topic through three sub-topics: difference in style, development of meaning, and sectarian affiliation. Based on these grounds, he has attempted to establish Tattvartha Bhashya as the earlier work.

According to Pandit Sukhlalji, let us assume that the style of Sarvarthasiddhi is more developed and more thoroughly studied compared to the style of Tattvartha Bhashya. It is also assumed that there are clear signs of semantic development in Sarvarthasiddhi from the perspective of grammar. However, the attempt to declare Tattvartha Bhashya as the earlier work and Sarvarthasiddhi as the later work based on these grounds does not appear to be justified. Acharya Pujya