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 470

350] सर्वार्थसिद्धी
[9127 88718871. यद् बहुवक्तव्यं ध्यानमिति पृथग्व्यवस्थापितं तस्येदानी भेदाभिधानं प्राप्तकालम् । तदुल्लङ्घ्य तस्य प्रयोक्तस्वरूपकालनिरिणार्थमुच्यते
उत्तमसंहननस्यैकाग्रचिन्तानिरोधो ध्यानमान्तर्मुहूर्तात् ।।27।
8872. आद्यं त्रितयं संहननमुत्तमं वज्रर्षभनाराचसंहननं वज्रनाराचसंहननं नाराचसंहननमिति । तत्त्रितयमपि ध्वानस्य साधनं भवति । मोक्षस्य तु आद्यमेव । तदुत्तमं संहननं यस्य सोऽयमुत्तमसंहननः, तस्योत्तमसंहननस्येति । अनेन प्रयोक्तृनिर्देशः कृतः । अग्रं मुखम् । एकमप्रमस्येत्येकानः । नानार्थावलम्बनेन चिन्ता परिस्पन्दवती, तस्या अन्याशेषमुखेभ्यो व्यावर्त्य एकस्मिन्नने नियम एकाग्रचिन्तानिरोध इत्युच्यते । अनेन ध्यानस्वरूपमुक्तं भवति । मुहूर्त इति कालपरिमाणम् । अन्तर्गतो मुहूर्तोऽन्तर्मुहूर्तः। 'आ अन्तर्मुहूर्तात्' इत्यनेन कालावधिः कृतः । ततः परं दुर्धरत्वादेकाग्रचिन्तायाः । चिन्ताया निरोधो यदि ध्यानं, निरोधश्चाभावः, तेन ध्यानमसत्खरविषाणवस्पात? नैष दोषः; अन्यचिन्तानिवत्त्यपेक्षयासदिति चोच्यते. स्वविषयाकारप्रवत्तेः सतिति च; अभावस्य भावान्तरत्वाद् हेत्वङ्गत्वादिभिरभावस्य वस्तुधर्मत्वसिद्धेश्च । अथवा नायं भावसाधनः, निरोधनं निरोध इति । किं तहि ? कर्मसाधनः, 'निरुध्यत इति निरोधः । चिन्ता चासो त्यागकी मुख्यता है। त्यागधर्ममें आहारादि विषयक आसक्तिके कम करनेकी मुख्यता है, व्युत्सर्ग प्रायश्चित्तमें परिग्रह त्याग धर्म में लगनेवाले दोषके परिमार्जनकी मुख्यता है, और व्युत्सर्ग तपमें
तेका आदि बाह्य व मनोविकार तथा शरीर आदि अभ्यन्तर उपधिमें आसक्तिके त्यागको मुख्यता है, इसलिए पुनरुक्त दोष नहीं आता।
6871. जो बहुवक्तव्य ध्यान पृथक स्थापित कर आये हैं उसके भेदोंका कथन करना इस समय प्राप्तकाल है तथापि उसे उल्लंघन करके इस समय ध्यानके प्रयोक्ता, स्वरूप और कालका निर्धारण करनेके लिए आगेका सूत्र कहते हैं
उत्तम संहननवालेका एक विषयमें चित्तवृत्तिका रोकना ध्यान है जो अन्तर्मुहूर्त काल तक होता है ॥27॥
8872. आदिके वज्रर्षभनाराचसंहनन, वज्रनाराचसंहनन और नाराचसंहनन ये तीन संहनन उत्तम हैं । ये तीनों ही ध्यानके साधन हैं । मोक्षका साधन तो प्रथम ही है। जिसके ये उत्तम संहनन होते हैं वह उत्तम संहननवाला कहलाता है उस उत्तम संहननवालेके । यहाँ इस पदद्वारा प्रयोक्ताका निर्देश किया है । 'अग्र' पदका अर्थ मुख है। जिसका एक अग्र होता है वह एकाग्र कहलाता है। नाना पदार्थोंका अवलम्बन लेनेसे चिन्ता परिस्पन्दवती होती है। उसे अन्य अशेष मुखोंसे लौटाकर एक अग्र अर्थात् एक विषयमें नियमित करना एकाग्रचिन्तानिरोध कहलाता है । इस द्वारा ध्यानका स्वरूप कहा गया है। मुहूर्त यह कालका विवक्षित परिमाण है। जो मुहूर्तके भीतर होता है वह अन्तर्मुहूर्त कहलाता है । 'अन्तर्मुहूर्त काल तक' इस पद द्वारा कालकी अवधि की गयी है । इतने कालके बाद एकाग्रचिन्ता दुर्धर होती है। शंका-यदि चिन्ताके निरोधका नाम ध्यान है और निरोध अभावस्वरूप होता है, इसलिए गधेके सींगके समान ध्यान असत् ठहरता है ? समाधान-यह कोई दोष नहीं है, क्योंकि अन्य चिन्ताकी निवृत्तिकी अपेक्षा वह असत् कहा जाता है और अपने विषयरूपसे प्रवृत्ति होनेके कारण वह सत् कहा जाता है, क्योंकि अभाव भावान्तरस्वभाव होता है और अभाव वस्तुका धर्म है यह बात सपक्ष सत्त्व विपक्षव्यावृत्ति इत्यादि हेतुके अंग आदिके द्वारा सिद्ध होती है । अथवा, यह निरोध शब्द 1. 'ध्यानं निर्विषयं मनः ।' -सां. सू. 6, 25 1 2. --दुर्धरत्वात् । चिन्ताया नि-• ता. ना. ।

Translation AI Generated

## 350] Sarvarthasiddhi
[9127 88718871. Although much has been said about dhyana (meditation) and its various classifications, it is now time to discuss its distinctions. However, we will move beyond this and proceed to define the nature, practitioner, and duration of dhyana.
The restraint of thought on a single object, for a period of antarmūhūrta, is dhyana, for one who possesses the uttama samhanana. ||27||
8872. The three types of samhanana, namely vajrarṣabha-nārāca-samhanana, vajra-nārāca-samhanana, and nārāca-samhanana, are considered uttama (excellent). All three are means to dhyana, but the first one is the means to moksha (liberation). One who possesses these uttama samhananas is called an uttama-samhanana-vala. The word "agra" refers to the "mouth" or "point of focus". One who has a single agra is called ekāgra. When the mind is distracted by various objects, it becomes agitated. Restraining it from all other objects and focusing it on a single object is called ekāgra-cintā-nirodha. This explains the nature of dhyana. Mūhūrta is a unit of time. Antarmūhūrta refers to a period within a mūhūrta. The phrase "antarmūhūrta-āt" defines the duration. After this period, ekāgra-cintā becomes difficult to maintain.
**Doubt:** If dhyana is the restraint of thought, and restraint is the absence of thought, then dhyana would be like the horns of a donkey, i.e., non-existent.
**Resolution:** This is not a valid objection. Dhyana is considered non-existent only in relation to the cessation of other thoughts. It is considered existent because it is directed towards its object. Absence is a different state of being, and the existence of absence as a property of an object is established by various arguments like the presence of a supporting factor, the absence of a contradictory factor, etc.
Alternatively, the word "nirodha" does not refer to the cessation of thought. What then does it refer to? It refers to the restraint of karma. "Nirodha" means "restraint". Thought is the main cause of karma. The main aspect of tyaga-dharma (the virtue of renunciation) is the reduction of attachment to objects like food. The main aspect of vyutsarga-prāyaścitta (atonement through renunciation) is the purification of the faults that arise from attachment to possessions. The main aspect of vyutsarga-tapa (austerity through renunciation) is the renunciation of attachment to external factors like desires and internal factors like the body and mind. Therefore, there is no repetition of the same point.
6871. The various types of dhyana that have been discussed are now ready to be explained. However, we will move beyond this and proceed to define the nature, practitioner, and duration of dhyana.
The restraint of thought on a single object, for a period of antarmūhūrta, is dhyana, for one who possesses the uttama samhanana. ||27||
8872. The three types of samhanana, namely vajrarṣabha-nārāca-samhanana, vajra-nārāca-samhanana, and nārāca-samhanana, are considered uttama (excellent). All three are means to dhyana, but the first one is the means to moksha (liberation). One who possesses these uttama samhananas is called an uttama-samhanana-vala. The word "agra" refers to the "mouth" or "point of focus". One who has a single agra is called ekāgra. When the mind is distracted by various objects, it becomes agitated. Restraining it from all other objects and focusing it on a single object is called ekāgra-cintā-nirodha. This explains the nature of dhyana. Mūhūrta is a unit of time. Antarmūhūrta refers to a period within a mūhūrta. The phrase "antarmūhūrta-āt" defines the duration. After this period, ekāgra-cintā becomes difficult to maintain.
**Doubt:** If dhyana is the restraint of thought, and restraint is the absence of thought, then dhyana would be like the horns of a donkey, i.e., non-existent.
**Resolution:** This is not a valid objection. Dhyana is considered non-existent only in relation to the cessation of other thoughts. It is considered existent because it is directed towards its object. Absence is a different state of being, and the existence of absence as a property of an object is established by various arguments like the presence of a supporting factor, the absence of a contradictory factor, etc.
Alternatively, the word "nirodha" does not refer to the cessation of thought. What then does it refer to? It refers to the restraint of karma. "Nirodha" means "restraint". Thought is the main cause of karma. The main aspect of tyaga-dharma (the virtue of renunciation) is the reduction of attachment to objects like food. The main aspect of vyutsarga-prāyaścitta (atonement through renunciation) is the purification of the faults that arise from attachment to possessions. The main aspect of vyutsarga-tapa (austerity through renunciation) is the renunciation of attachment to external factors like desires and internal factors like the body and mind. Therefore, there is no repetition of the same point.
1. "Dhyanam nirviṣayam manaḥ." -Sāṁ. Sū. 6, 25 1 2. Durdhara-tvāt. Cintāyā ni-• tā. nā. ।