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 481

--9145 8 908] नवमोऽध्यायः
1361 शेषकर्मरेणुपरिशातनशक्तिस्वाभाव्याद्दण्डकपाटप्रतरलोकपूरणानि स्वात्मप्रदेशविसर्पणतश्चतुभिः समयैः कृत्वा पुनरपि तावद्भिरेव समयैः समुपहृतप्रदेशविसरणः समीकृतस्थितिशेषकर्मचतुष्टयः पूर्वशरीरप्रमाणो भूत्वा सूक्ष्मकाययोगेन सूक्ष्म क्रियाप्रतिपाति ध्यानं ध्यायति । ततस्तदनन्तरं समुच्छिन्नक्रियानिवतिध्यानमारभते। समुच्छिन्नप्राणानप्रचारसर्वकायवाङ्मनोयोगसर्वप्रदेशपरिस्पन्दक्रियाव्यापारत्वात् समुच्छिन्नत्रियानिवर्तीत्युच्यते। तस्मिन्समुच्छिन्नक्रियानितिनि ध्याने सर्वबन्धास्रवनिरोधसर्वशेषकर्मशातनसामोपपत्तेरयोगिकेवलिनः संपूर्णयथाख्यातचारित्रज्ञानदर्शनं सर्वसंसारदुःखजालपरिष्वङ्गोच्छेदजननं साक्षान्मोक्षकारणमुपजायते । स पुनरयोगकेवली भगवांस्तदा ध्यानातिशयाग्निनिर्दग्धसर्वमलकलंकबन्धनो निरस्तकिटधातपाषाणजात्यकनकबल्लब्धात्मा परिनिर्वाति । तदेतद् द्विविधं तपोऽभिनवकर्मास्रवनिरोधहेतुत्वात्संवरकारणं प्राक्तनकर्मरजोविधूनननिमित्तत्वान्निर्जराहेतुरपि भवति ।
$ 907. अत्राह सम्यग्दृष्टयः कि सर्वे समनिर्जरा आहोस्वित्कश्चिदस्ति प्रतिविशेष इत्यत्रोच्यते-- ____ सम्यग्दृष्टिश्रावकविरतानन्तवियोजकदर्शनमोहक्षपकोपशमकोपशान्त
___ मोहक्षपकक्षीणमोहजिनाः क्रमशोऽसंख्येयगुणनिर्जराः ॥45॥
8908. त एते दश सम्यग्दृष्टयादयः क्रमशोऽसंख्येयगुणनिर्जराः । तद्यथा भव्यः पचेन्द्रियसंज्ञी पर्याप्तकः पूर्वोक्तकाललब्ध्यादिसहायः परिणामविशुद्धया वर्धमानः क्रमेणापूर्वकरणादिसोऔर जिनके स्वल्पमात्रामें कर्मोका परिपाचन हो रहा है ऐसे वे अपने आत्मप्रदेशोंके फैलनेसे कर्मरजको परिशातन करनेको शक्तिवाले दण्ड, कपाट, प्रतर और लोकपूरण समुद्घातको चार समयोंके द्वारा करके अनन्तर प्रदेशों के विसर्पणका संकोच करके तथा शेष चार कर्मोकी स्थितिको समान करके अपने पूर्व शरीरप्रमाण होकर सूक्ष्म काययोगके द्वारा सूक्ष्मक्रियाप्रतिपाति ध्यानको स्वीकार करते हैं। इसके बाद चौथे समुच्छिन्न क्रियानिवति ध्यानको आरम्भ करते हैं। इसमें प्राणापानके प्रचाररूप क्रियाका तथा सब प्रकारके काययोग, वचनयोग और मनोयोगके द्वारा होनेवालो आत्मप्रदेश परिस्पन्दरूप क्रियाका उच्छेद हो जानेसे इसे समुच्छिन्नक्रियानिवर्ति ध्यान कहते हैं। इस समुच्छिन्नक्रियानिवति ध्यानमें सब प्रकारके कर्मबन्धके आस्रवका निरोध हो जानेसे तथा बाकीके बचे सब कर्मोके नाश करने की शक्तिके उत्पन्न हो जानेसे अयोगिकेवली के संसारके सब प्रकारके दुःखजालके सम्बन्धका उच्छेद करनेवाला सम्पूर्ण यथाख्यातचारित्र, ज्ञान और दर्शनरूप साक्षात् मोक्षका कारण उत्पन्न होता है। वे अयोगिकेवली भगवान् उस समय ध्यानातिशयरूप अग्निके द्वारा सब प्रकारके मल-कलंकबन्धनको जलाकर और किट्ट धातु व पाषाणका नाशकर शद्ध हए सोने के समान अपने आत्माको प्राप्तकर परिनिर्वाणको प्राप्त होते हैं। इस प्रकार यह दोनों प्रकारका तप नूतन कर्मोके आस्रवके निरोधका हेतु होनेसे संवरका कारण है और प्राक्तन कर्मरूपी रजके नाश करनेका हेतु होनेसे निर्जराका भी हेतु है।
8907. यहाँ कहते हैं कि सब सम्यग्दष्टि क्या समान निर्जरावाले होते हैं या कुछ विशेषता है यह बतलानेके लिए आगेका सूत्र कहते हैं---
___सम्यग्दृष्टि, श्रावक, विरत, अनन्तानुबन्धिवियोजक, दर्शनमोहक्षपक, उपशमक, उपशान्तमोह, क्षपक, क्षीणमोह और जिन ये क्रमसे असंख्यगुण निर्जरावाले होते हैं ॥451
8908. सम्यग्दृष्टि आदि ये दश क्रमसे असंख्येयगुण निर्जरावाले होते हैं। यथा-जिसे पूर्वोक्त काललब्धि आदिकी सहायता मिली है और जो परिणामोंकी विशुद्धि द्वारा वृद्धिको प्राप्त

Translation AI Generated

## Chapter Nine

**1361** By the power of their inherent ability to destroy the particles of remaining karma, they purify the four types of karma - danda, kapaṭa, pratar, and lokapūraṇa - by spreading out their soul-regions for four periods of time. Then, by contracting their soul-regions for the same four periods of time, they equalize the remaining four types of karma. Having attained the size of their previous body, they engage in subtle actions through the subtle body yoga and practice the subtle action contemplation. After that, they begin the fourth contemplation, the contemplation of cessation of actions. This is called the contemplation of cessation of actions because it involves the cessation of the actions of the in-breath and out-breath, and the cessation of all actions of the body, speech, and mind, as well as the cessation of the pulsation of the soul-regions. In this contemplation of cessation of actions, the complete cessation of the influx of all karmic bonds and the destruction of all remaining karma occurs. This gives rise to the complete, perfect, and well-known conduct, knowledge, and insight of the non-liberated omniscient, which is the direct cause of liberation, leading to the severance of all the entanglements of the cycle of birth and death. Then, the non-liberated omniscient, the Lord, attains liberation, having burned away all impurities, stains, and karmic bonds by the fire of the intensity of his contemplation, and having destroyed the impurities of the metals, stones, and jewels, and attained a pure, golden soul. This is a two-fold austerity, as it is the cause of restraint due to its being the cause of the cessation of the influx of new karma, and it is also the cause of liberation due to its being the cause of the destruction of the residue of past karma.

**8907** Here it is said: "Are all right-believers equally liberated, or is there some difference?" To answer this, the next aphorism says:

_Right-believers, hearers, restrained, those who have severed the infinite attachments, those who have destroyed the doubts of insight, those who have calmed the passions, those who have attained peace of mind, those who have destroyed the doubts, those who have weakened the doubts, and those who have conquered the doubts - these are liberated in countless degrees._ **45**

**8908** These ten, right-believers, etc., are liberated in countless degrees. For example, the future omniscient, the one who has five senses, the one who has attained perfection, the one who has obtained the aforementioned time-limit, etc., the one who is growing by the purification of his transformations, the one who is gradually performing the actions of the past, etc., and the one who is experiencing the ripening of karma in a small amount - these are all liberated in countless degrees.