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 462

342] सर्वार्थसिद्धी
[9116 8498849. अवशिष्टपरिषहप्रकृतिविशेषप्रतिपादनार्थमाह
वेदनीये शेषाः ॥16॥ 8850. उक्ता एकादश परिषहाः । तेभ्योऽन्ये शेषाः वेदनीये सति 'भवन्ति' इति वाक्यशेषः । के पुनस्ते ? क्षुत्पिपासाशीतोष्णवंशमशकचर्याशय्यावधरोगतृणस्पर्शमलपरिषहाः।
8851. आह, व्याख्यातनिमित्तलक्षणविकल्पाः प्रत्यात्मनि प्रादुर्भवन्तः कति युगपदवतिष्ठन्त इत्यत्रोच्यते
एकादयो भाज्या युगपदेकस्मिन्नकोनविंशतः ॥17॥ 8852. आङभिविध्यर्थः । तेन एकोनविंशतिरपि क्वचित् युगपत्संभवतीत्यवगम्यते । तत्कथम? इति चेदच्यते-शीतोष्णपरिषहयोरेकः शय्यानिषद्याचर्याणां चान्यतम एव भवति एकस्मिन्नात्मनि । कृतः? विरोधात् । तत्त्रयाणामपगमे युगपदेकात्मनीतरेषां संभवादेकोनविंशतिविकल्पा बोद्धव्याः । ननु प्रज्ञाज्ञानयोरपि विरोधाधुगपदसंभवः ? श्रुतज्ञानापेक्षया प्रज्ञापरिषहः कण्टकादिनिमित्तक वेदना ये दोनों कार्य सम्भव हैं । इसलिए इन दोनों कार्योंका परिज्ञान कराने के लिए निषद्याको मोहनिमित्तक और शेष दोको. वेदनीयनिमित्तक कहा है।
849. अब अवशिष्ट परीषहोंकी प्रकृति विशेषका कथन करनेकेलिए आगेका सूत्र कहते हैं
बाकीके सब परीषह वेदनीयके सद्भावमें होते हैं ॥16॥
8850 ग्यारह परीषह पहले कह आये हैं। उनसे अन्य शेष परीषह हैं। वे वेदनीयके सदभाव में होते हैं। यहाँ 'भवन्ति' यह वाक्यशेष है। शंका-वे कौन-कौन हैं ? समाधान-क्षधा, पिपासा, शीत. उष्ण, दंशमशक, चर्या, शय्या, वध, रोग, तृणस्पर्श और मलपरीषह।
विशेषार्थ-शरीरमें भोजनका कम होना, पानीका कम होना, कण्ठका सूखना, ऋतुमें ठण्डी या गरमीका होना, डांस-मच्छरका काटना, गमन व शयन करते समय कण्टक आदिका चुभना, किसीके द्वारा मारना, गाली-गलौज करना, शरीरमें रोगका होना, तिनका आदिका चुभना और शरीरमें मलका जमा होना आदि अपने-अपने कारणोंसे होते हैं। इनका कारण वेदनीय कर्मका उदय नहीं है पर इन कामोंके होने पर भूखकी वेदना होती है, प्यास लगती है आदि वह वेदनीय कर्मका कार्य है । ऐसा यहाँ अभिप्राय समझना चाहिए। . 851. कहते हैं, परीषहों के निमित्त, लक्षण और भेद कहे । प्रत्येक आत्मामें उत्पन्न होते हुए वे एक साथ कितने हो सकते हैं, इस बातको बतलानेके लिए आगेका सूत्र कहते हैं
एक साथ एक आत्मामें एकसे लेकर उन्नीस तक परीषह विकल्पसे हो सकते हैं ॥17॥
8852. यहाँ 'आङ्' अभिविधि अर्थ में आया है। इससे किसी एक आत्मा में एक साथ उन्नीस भी सम्भव हैं यह ज्ञात होता है। शंका-यह कैसे ? समावान-एक आत्मामें शीत और उष्ण परीषहोंमें-से कोई एक तथा शय्या, निषद्या और चर्या इनमें से कोई एक परीषह ही होते हैं, क्योंकि शीत और उष्ण इन दोनोंके तथा शय्या, निषद्या और चर्या इन तीनोंके एक साथ होने में विरोध आता है। इन तीनोंके निकाल देनेपर एक साथ एक आत्मामें इतर परीषह सम्भव होनेसे वे सब मिलकर उन्नीस परीषह जानना चाहिए । शंका-प्रज्ञा और अज्ञान परीषहमें भी विरोध है, इसलिए इन दोनों का एक साथ होना असम्भव है ? समाधान- एक साथ एक आत्मामें श्रुत1.--चर्याणामन्यतम मु.। 2. कल्पो बोद्धव्यो । ननु आ., दि. 2।

Translation AI Generated

## 342] Sarvarthasiddhi
[9116 8498849. To explain the nature of the remaining Pariṣahas, the sūtra says:
The remaining Pariṣahas are all dependent on Vedaniya. ||16|| 8850. The eleven Pariṣahas have been mentioned earlier. The remaining Pariṣahas are different from them and are dependent on Vedaniya. The word "भवन्ति" (exist) is implied in the sūtra. What are these remaining Pariṣahas? They are: Kṣudhā (hunger), Pipāsā (thirst), Śīta (cold), Uṣṇa (heat), Daṃśa-maśaka (bite of insects), Carya (movement), Śayyā (lying down), Vadh (killing), Roga (disease), Tṛṇa-sparśa (touch of grass), and Mala-pariṣaha (excrement).
8851. The sūtra says:
One to nineteen Pariṣahas can exist simultaneously in a single soul. ||17|| 8852. The word "आङ्" (Aṅ) here signifies possibility. This implies that nineteen Pariṣahas can also exist simultaneously in a single soul. How is this possible? The answer is: In a single soul, only one of the two Pariṣahas, Śīta and Uṣṇa, can exist at the same time, and only one of the three Pariṣahas, Śayyā, Niṣadyā, and Carya, can exist at the same time. This is because there is a conflict in having both Śīta and Uṣṇa, and all three of Śayyā, Niṣadyā, and Carya, existing simultaneously. When these three are excluded, the remaining Pariṣahas can exist simultaneously in a single soul, making a total of nineteen possibilities.
Now, someone might argue that there is also a conflict between Prajñā (wisdom) and Ajñāna (ignorance), so they cannot exist simultaneously. The answer is: In a single soul, Prajñā-pariṣaha is dependent on Śruta-jñāna (knowledge gained from scriptures), while Ajñāna-pariṣaha is dependent on Moha-nimitta (cause of delusion). Therefore, both can exist simultaneously.
849. Now, to explain the specific nature of the remaining Pariṣahas, the next sūtra says:
All the remaining Pariṣahas exist in the presence of Vedaniya. ||16||
8850. Eleven Pariṣahas have been mentioned earlier. The remaining Pariṣahas are different from them and are dependent on Vedaniya. The word "भवन्ति" (exist) is implied in the sūtra. The question arises: What are these remaining Pariṣahas? The answer is: Kṣudhā (hunger), Pipāsā (thirst), Śīta (cold), Uṣṇa (heat), Daṃśa-maśaka (bite of insects), Carya (movement), Śayyā (lying down), Vadh (killing), Roga (disease), Tṛṇa-sparśa (touch of grass), and Mala-pariṣaha (excrement).
Explanation: These Pariṣahas arise due to their respective causes. For example, hunger arises due to lack of food in the body, thirst arises due to lack of water, cold arises due to the cold season, heat arises due to the hot season, bite of insects arises due to insects biting, pain while moving or lying down arises due to thorns, etc., killing arises due to someone killing, abuse arises due to someone abusing, disease arises due to disease in the body, pain due to touching grass arises due to touching grass, and excrement arises due to excrement in the body. The cause of these Pariṣahas is not the arising of Vedaniya karma, but the pain of hunger, thirst, etc., that arises due to these actions is the result of Vedaniya karma. This is the meaning that should be understood here.
851. The sūtra says:
One to nineteen Pariṣahas can exist simultaneously in a single soul. ||17||
8852. The word "आङ्" (Aṅ) here signifies possibility. This implies that nineteen Pariṣahas can also exist simultaneously in a single soul. The question arises: How is this possible? The answer is: In a single soul, only one of the two Pariṣahas, Śīta and Uṣṇa, can exist at the same time, and only one of the three Pariṣahas, Śayyā, Niṣadyā, and Carya, can exist at the same time. This is because there is a conflict in having both Śīta and Uṣṇa, and all three of Śayyā, Niṣadyā, and Carya, existing simultaneously. When these three are excluded, the remaining Pariṣahas can exist simultaneously in a single soul, making a total of nineteen possibilities.
Now, someone might argue that there is also a conflict between Prajñā (wisdom) and Ajñāna (ignorance), so they cannot exist simultaneously. The answer is: In a single soul, Prajñā-pariṣaha is dependent on Śruta-jñāna (knowledge gained from scriptures), while Ajñāna-pariṣaha is dependent on Moha-nimitta (cause of delusion). Therefore, both can exist simultaneously.
1. Caryaṇām anyatam mu.
2. Kalpo boddhavyo.
Nanu ā., di. 2.