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 480

360] सर्वार्थसिद्धौ
191445906 -- संसारनिवृसये मुनिातुमर्हति कृतपरिकर्मा । तत्र द्रव्यपरमाणं भावपरमाणु वा ध्यायन्नाहित. वितर्कसामयः अर्थव्यंजने कायवचसी च पृथक्त्वेन संक्रामता 'मनसापर्याप्तबालोत्साहवदव्यवस्थितेनानिशितेनापि शस्त्रेण चिरात्तरं छिन्दन्निव मोहप्रकृतीरुपशमयन्क्षपयंश्च पृथक्त्ववितर्कवी. चारध्यानभाग्भवति । स एव पुनः समूलतूल मोहनीयं निदिधक्षन्ननन्तगुणवि'शुद्धियोगविशेषमाश्रित्य बहुतराणां ज्ञानावरणसहायीभूतानां प्रकृतीनां बन्धं निरुधन स्थितिहासक्षयौ च कुर्वन् शुतज्ञानोपयोगो निवृत्तार्थव्यंजनयोगसंक्रान्तिः अविचलितमनाः क्षीणकषायो वैडूर्यमणिरिव निरुपलेपो ध्यात्वा पुनर्न निवर्तत इत्युक्तमेकत्ववितर्कम। एवमेकत्ववितर्कशक्लध्यानवैश्वानरनिर्दग्धबातिकर्मेन्धनः प्रज्वलितकेवलज्ञानगभस्तिमण्डलो मेघाजरनिरोगनिर्गत इव धर्मरश्मिर्वा भासमानो भगवांस्तीर्थकर इतरो वा केवली लोकेश्वराणामभिगमनीयोऽर्चनीयश्चोत्कर्षेणायुषः पूर्वकोटी देशोनां विहरति । स यदा-तर्मुहर्तशेषायष्कस्तत्तुल्यस्थितिवेद्यनामगोत्रश्च भवति तदा सर्व बाङ्मनसयोगं बाउरकाययोगं च परिहाप्य सूक्ष्मकाययोगालम्बनः सूक्ष्मक्रियाप्रतिपातिध्यानमास्कन्वितुमर्हतीति । यवा पुनरन्तर्मुहर्तशेषायुष्कस्ततोऽधिक स्थितिशेषकर्मत्रयो भवति सयोगी तदात्मोपयोगातिशयस्य सामायिकसहायस्य विशिष्टकरणस्य महासंवरस्य लघुकर्मपरिपाचनस्यासंक्रान्ति है। इस प्रकारके परिवर्तनको वीचार कहते हैं । सामान्य और विशेष रूपसे कहे गये इस चार प्रकारके धर्म्यध्यान और शुक्लध्यानको पूर्वोक्त गुप्ति आदि बहुत प्रकारके उपायोंसे यूक्त होनेपर संसारका नाश करने के लिए जिसने भले प्रकारसे परिकमको किया है ऐसा मूनि ध्यान करनेके योग्य होता है । जिस प्रकार अपर्याप्त उत्साहसे युक्त बालक अव्यवस्थित और मौथरे शस्त्रके द्वारा भी चिरकालमें वक्षको छेदता है उसी प्रकार चित्तकी सामर्थ्यको प्राप्तकर जो द्रव्यपरमाणु और भावपरमाणुका ध्यान कर रहा है वह अर्थ और व्यंजन तथा काय और वचनमें पृथक्त्व रूपसे संक्रमण करनेवाले मनके द्वारा मोहनीय कर्मकी प्रकृतियोंका उपशमन और क्षय करता हआ पृथक्त्ववितर्क वीचारध्यानको धारण करनेवाला होता है। पुनः जो समूल मोहनीय कर्मका दाह करना चाहता है, जो अनन्तगुणी विशुद्धिविशेषको प्राप्त होकर बहुत प्रकारको ज्ञानावरणकी सहायीभूत प्रकृतियोंके बन्धको रोक रहा है, जो कर्मों की स्थितिको न्यून और नाश कर रहा है, जो श्रुतज्ञानके उपयोगसे युक्त है, जो अर्थ, व्यजन और योगकी संक्रान्तिसे रहित है, निश्चल मनवाला है, क्षीणकषाय है और वैर्यमणिके समान निरुपलेप है वह ध्यान करके पुनः नहीं लौटता है । इस प्रकार उसके एकत्ववितर्क ध्यान कहा गया है । इस प्रकार एकत्ववितर्क शुक्लध्यान रूपो अग्निके द्वारा जिसने चार घातिया कर्मरूपो ईंधनको जला दिया है, जिसके केवलज्ञानरूपी किरणसमुदाय प्रकाशित हो गया है, जो मेघमण्डलका निरोध कर निकले हुए सूर्यके समान भासमान हो रहा है ऐसे भगवान्, तीर्थंकर केवली या सामान्य केवली इन्द्रों के द्वारा आदरणीय और पूजनीय होते हुए उत्कृष्ट रूपसे कुछ कम पूर्व कोटि काल तक विहार करते हैं। वह जब आयुमें अन्तर्मुहुर्त काल शेष रहता है तथा वेदनीय, नाम और गोत्र कर्मकी स्थिति आयुकर्मके बराबर शेष रहती है तब सब प्रकारके वचनयोग, मनोयोग और बादरकाययोगको त्यागकर तथा सूक्ष्म काययोगका अवलम्बन लेकर सूक्ष्मक्रियाप्रतिपाति ध्यानको स्वीकार करता है, परन्तु जब उन सयोगी जिनके आयु अन्तर्मुहुर्त शेष रहती है और शेष तीन कर्मोंकी स्थिति उससे अधिक शेष रहती है तब जिन्हें सातिशय आत्मोपयोग प्राप्त है, जिन्हें सामायिकका अवलम्बन है, जो विशिष्ट कारणासे युक्त हैं, जो काँका महासंवर कर रहे हैं 1. -सामर्थ्यादर्थ-- मु.। 2. मनसा पर्याप्त-- मु.। 3. समूलतलं मु., दि. !, दि. 2, आ.। 4. --शुद्धियोग --मु.। 5. -योगे निवृत्ता-- सु. ।

Translation AI Generated

[360] Sarvarthasiddhau
191445906 A Muni who has performed all the necessary actions is worthy of meditation for the cessation of worldly existence. There, meditating on the dravya-paramāṇu or the bhāva-paramāṇu is not the point. The vitarka-sāmaya is the transition of the mind in the form of meaning and expression, body and speech, separately. The mind, being insufficient, like a child with excessive enthusiasm, unstable and unrefined, even with a weapon, cuts through the nature of delusion slowly, pacifying and destroying it. This is the vitarka-vīcara-dhyāna. The same Muni, desiring to burn the root of delusion, relying on the special purity of infinite virtues, prevents the bondage of many natures that are supportive of the knowledge-obscuring karma, reduces and destroys the state of karma, and is endowed with the use of śruta-jñāna, free from the transition of meaning, expression, and yoga, with a steady mind, with diminished kṣaya, like a vaidūrya gem, free from impurities, meditates and does not return. This is called the ekattva-vitarka-dhyāna. Thus, the ekattva-vitarka śukla-dhyāna, like a fire that has burned the four ghatiya karma as fuel, whose rays of pure knowledge are illuminated, shining like the sun that has emerged from the obstruction of the cloud, such a Bhagavān, Tīrthankara, Kevali, or ordinary Kevali, is worthy of being approached and worshipped by the Indras, and dwells in the world for a period of time slightly less than a previous koti. When he has only an antarmukha-muhurta of life remaining, and the state of vedaniya, nāma, and gotra karma is equal to the remaining āyu-karma, then he abandons all types of vāc-yoga, mano-yoga, and bāhu-kāya-yoga, and embracing the sūṣma-kāya-yoga, accepts the sūṣma-kriyā-pratipāti-dhyāna. But when those sāyogī, who have only an antarmukha-muhurta of life remaining, and the state of the remaining three karmas is greater than that, then those who have attained the atiśaya of ātmopāyoga, who have the support of samāyika, who are endowed with special causes, who are performing the mahā-samvara, who are digesting the laghu-karma, who are free from transition, are called vīcara. This type of transformation is called vīcara. This fourfold dharmya-dhyāna and śukla-dhyāna, described in general and specific terms, when combined with many methods such as gupti, etc., is worthy of meditation for the destruction of the world by a Muni who has performed all the necessary actions properly. Just as a child with insufficient enthusiasm, unstable and with a blunt weapon, pierces the chest over a long period of time, so too, one who has attained the power of the mind, meditating on the dravya-paramāṇu and the bhāva-paramāṇu, pacifies and destroys the nature of the delusion-inducing karma, through the mind that transitions separately in meaning and expression, body and speech. This is the vitarka-vīcara-dhyāna. Again, one who desires to burn the root of delusion-inducing karma, who has attained the special purity of infinite virtues, who prevents the bondage of many natures that are supportive of the knowledge-obscuring karma, who reduces and destroys the state of karma, who is endowed with the use of śruta-jñāna, who is free from the transition of meaning, expression, and yoga, with a steady mind, with diminished kṣaya, like a vaidūrya gem, free from impurities, meditates and does not return. This is called the ekattva-vitarka-dhyāna. Thus, the ekattva-vitarka śukla-dhyāna, like a fire that has burned the four ghatiya karma as fuel, whose rays of pure knowledge are illuminated, shining like the sun that has emerged from the obstruction of the cloud, such a Bhagavān, Tīrthankara, Kevali, or ordinary Kevali, is worthy of being approached and worshipped by the Indras, and dwells in the world for a period of time slightly less than a previous koti. When he has only an antarmukha-muhurta of life remaining, and the state of vedaniya, nāma, and gotra karma is equal to the remaining āyu-karma, then he abandons all types of vāc-yoga, mano-yoga, and bāhu-kāya-yoga, and embracing the sūṣma-kāya-yoga, accepts the sūṣma-kriyā-pratipāti-dhyāna. But when those sāyogī, who have only an antarmukha-muhurta of life remaining, and the state of the remaining three karmas is greater than that, then those who have attained the atiśaya of ātmopāyoga, who have the support of samāyika, who are endowed with special causes, who are performing the mahā-samvara, who are digesting the laghu-karma, who are free from transition, are called vīcara. This type of transformation is called vīcara.