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 521

परिशिष्ट 2
[401
शंका-पहले तो आपने बारह राजु कहे थे अब न्नस्सान्तमहर्ताष्टवर्षानन्तरं सम्यक्त्वमादाय तपोविग्यारह कहे हैं इससे तो पूर्वापर विरोध आता है? शेषं विधाय सर्वार्थसिद्धावुत्पद्यन्ते ततश्च्युत्वा पूर्वउत्तर-ऐसा कहना उचित नहीं है, पहले मारणा- कोट्यायुरुत्पन्नोऽष्टवर्षानन्तरं संयममाददातीति । न्तिक समुदघातकी अपेक्षा बारह राजु स्पर्शन कहा जघन्येनकः समयः । तथाहि-सर्वो जीवः परिणामविशेहै। किन्तु मारणान्तिक अवस्थामें जीव अमाहारक षवशात् प्रथमोऽप्रमत्तगुणं प्रतिपद्यते । पश्चात्तत्प्रतिनहीं होता किन्तु उत्पाद अवस्थामें अनाहारक । पक्षभूतं प्रमत्तगुणम् । तत्र गुणस्थानान्तरस्थितो होता है। सासादन सम्यग्दृष्टि एकेन्द्रियोंमें मारणा- निजायुःसमयशेषेप्रमत्तगुणं प्रतिपद्य म्रियत इत्यप्रमन्तिक करता है उत्पाद नहीं करता; क्योंकि उत्पाद तैकजीवंप्रति जघन्येनकसमयः तथाऽप्रमत्तस्थाने स्थि. अवस्थामें सासादनपना छूट जाता है।]
तो निजायुःकालान्त्यसमये प्रमत्तगुणं प्रतिपद्य म्रियते
इति प्रमत्तैकजीवं प्रत्यपि जधन्येनैकसमयः चतुर्णामु६. 90
पशमकानां चतुःपञ्चाशद्यावद्यथासंभवं भवतां युगप40.1 काल:-जघन्येनान्तमहतः मूहर्तश्च सहस्र- दपि प्रवेशमरण संभवान्नानाजीवापेक्षयकजीवापेक्षया त्रितयसप्तशतत्र्यधिकसप्ततिपरिमाणोच्छ्वासलक्षणः। च जघन्ये नक: समयः । नन्वेवं मिथ्यादृष्टेरप्येकसमयः तस्यान्तरन्तर्मुहर्तः समयाधिकामावलिकामादिं कृत्वा कस्मान्न संभवतीत्यप्यनुपपन्नं, प्रतिपन्नमिथ्यात्वस्यासमयोनमहतं यावत । - चेत्थमसंख्यातभेदो भवति। न्तर्मुहूर्तमध्ये मरणासंभवात् । तदुक्तं, प्रलोकःतदुक्तम्
'मिथ्यादर्शनसंप्राप्तस्त्यिनन्तानुबन्धिनाम् । 'तिणि सहस्सा ससय सदाणि तेहरिं च उस्सासा। यावदावलिकापाकोऽन्तर्महर्ते मतिर्न च ।।' एसो हवदि महत्तो सर्वसिं चेव मणुयाणं ।'
सम्यग्मिथ्यादृष्टेरपि मरणकाले तद्गुणस्थानत्यागान्नउत्कर्षेणार्धपुद्गलपरिवर्तों देशोनः । स च 'संसारिणो कसमय संभवति । प्रतिपन्नासंयतसंयतासंयंतगुणोऽपि मुक्ताश्च' (त. सू. 2,10) इत्यत्र वक्ष्यते । सासा- नान्तर्मुहूर्तमध्ये म्रियते ततो नासंयतसंयतासंयतयोरदनकजीवं प्रत्युत्कर्षेण षडावलिकाः । आवलिका प्येकसमयः संभवति । चतुर्णा क्षपकाणामयोगकेवलीचासंख्यातसमयलक्षणा भवति ।
नां च मुक्तिभाक्त्वेनावान्तरमरणासंभवान्नानकजीवा
पेक्षया जघन्यश्चोत्कृष्टश्चान्तर्मुहर्तः । सयोगकेवल्येक'आवलि' असंखसमया संखेज्जा आवली य उस्सासो।
जीवं प्रति जघन्येनान्तर्महर्तस्तद्गुणस्थानप्राप्त्यनन्तरसत्तुस्सासो थोवो सत्तत्थोवो लवो भणियो।
मन्तमहतमध्येऽयोगगुणस्थानप्राप्तेः । उत्कर्षेण पूर्व"अट्रतीसबलवा णालीबेणालियामहत्तं तु ।
कोटी अष्टवर्षानन्तरं तपो गृहीत्वा केवलमुत्पादयतीति तीसमुहतं दिवसं पणरस दिवसाण हवइ तह पक्वं ॥
कियद्वर्षहीनत्वात् देशोना। इति वचनात् । सम्यग्मिथ्यादृष्ट्येकजीवं प्रति जघन्येन जघन्योऽन्तमुहर्तः, उत्कर्षेण चोत्कृष्टो अन्तर्मुहर्तश्च । [अब कालका कथन करते हैं । जघन्यकाल अन्तमहत पश्चाद् गुणान्तरं यातीत्यग्रे बोद्धव्यम् । असंयतसम्य- है। तीन हजार सात सौ तिहत्तर उच्छ्वासोंका एक ग्दृष्ट्यैकजीवं प्रत्युत्कर्षेण प्रयस्त्रिशत्सागरोपमाणि मुहूर्त होता है । उसके अन्तर्गत अन्तर्मुहर्त होता है। सातिरेकाणि । तथाहि कश्चिज्जीवः पूर्वकोट्यायुरुत्प- अर्थात् एक समय अधिक आवलीसे लेकर एक समय
1. गो० जी० 573। 2. गो० जी० 574 । 'एगसमएण हीणं भिण्णमुहत्तं तदो सेस' इति उत्तरार्धपाठः जम्बू०प० 13/5-6 | 3. अपूर्वकरणस्य अवरोहणकाले मरणमवबोद्धव्यम् । आरोहकापूर्वकरणस्य प्रथमभागे-'मिस्साहारस्स य खवगा चढमाणपढमपुव्वा य । पढमुवसम्मा तमतमगुणपडिवण्णा य ण मरंति ॥' इत्यागमोक्तप्रकारेण मरणाभावात् । ननु अधस्तनगुणस्थानेभ्य: स्वस्वगुणस्थानानि प्राप्य तत्रैकैकसमयान स्थित्वा निवृत्तानां चतुर्णामुपशमकानामप्येकैकसमयाः संभवन्तीति न शङ्कनीयम्, तदसंभवात्, तत्संभवे च जघन्यतोऽन्तमहर्तान्तरवचनानुपपत्तेः । वक्ष्यते च तत् चतुर्णामुपशमकानामेकजीवं प्रति जघन्येनान्तर्मुहर्त इति ।

Translation AI Generated

Appendix 2
[401
Doubt- First you said twelve Rajus, now you have said twelve Tapas after eight years of Nissanta Maharta. Doesn't this contradict the previous statement? It is not appropriate to say that the remaining are created after the completion of all the purposes and then they fall back. First, the Marana-Kotia-Ayur-Utpann-Astavarsha-Antar-Samyama-Adadeti. In the context of the near-death state, the twelve Rajus are said to be the least time. Because, all beings are different in their transformations. But in the near-death state, the being, being a dead body without food, first attains the non-distracted quality. After that, it does not happen, but in the state of production, it is non-food. The distracted quality is the side. There, it is in the state of the quality. In the state of one-sense, the one who has attained the right vision, in the remaining time of his own life, attains the distracted quality and dies. It does not produce, because the time is the least for the one-being in the state of production, and in the state of non-distraction, the state of being nourished is lost.
So, at the end of his own life, he attains the distracted quality and dies.
Even for the distracted one-being, the least time is four Upa-Shamakas, up to forty-five, as far as possible, simultaneously. 40.1 Time- The least time is one Muhurta, even thousands of Muhurtas, even though there is a possibility of entering death, the quantity of breaths is seventy-three more than seven hundred, in relation to different beings, in relation to one being. The least time is one Muhurta. Now, even for the wrong vision, there is one time, why is it not possible to have a Muhurta, a longer time, an Avali, etc. within it? This is not justified, because the time of attaining wrong vision is very large. If this is so, there will be countless differences. Because death is not possible within a Muhurta. It is said,
'The one who has attained wrong vision, with countless connections. 'Three thousand, with a hundred, always, thirteen breaths. As long as the Avali-Pako is within the Muhurta, there is no mind. This is the greatest of all human beings.
Even in the case of right and wrong vision, at the time of death, due to the abandonment of that quality state, there is a change of half a Pudgala, which is less than the excellence. And that is possible for the transmigrating being. The one who has attained restraint, the restrained, the restrained quality, and the liberated ones' (T. Su. 2,10) will be discussed later. The one who is nourished dies within a Muhurta, so for the non-restrained, restrained, and restrained one-being, there are six Avalis in excellence. Even one Avali is one time. For the four Upa-Shamakas, the non-Kevali, there is countless time.
And because of the possibility of liberation, there is no possibility of death within the interval, the least time is less than the one-being, and the greatest time is within the Muhurta. For the one who has attained the Kevali, one 'Avali' is countless time. Avali is the breath.
For the one-being, the least time is one Muhurta, after attaining that quality state, the breath is the least, the least, the least, the least.
In the middle of the Muhurta, after attaining the non-quality state. In excellence, the previous 'thirty-three Balva, Nali-Benaliya, the greatest is.
After eight years of Koti, taking up Tapas, only produces. Thirty Muhurtas, a day, fifteen days, it is ripe.
Because of the deficiency of years, it is less. So it is said. For the one-being of right and wrong vision, the least time is the least Muhurta, and in excellence, the greatest time is the Muhurta. [Now, the time is being told. The least time is one Muhurta, after that, the quality changes, it should be understood later. Non-restrained, right-vision, one-being, in excellence, there are thirty oceans of Muhurtas. Within it, there is a Muhurta. There are many more. Because, some being, in the previous Koti-Ayur-Utpann-
1. Go. Ji. 573. 2. Go. Ji. 574. 'Egasamaena Heena Bhinna Muhutta Tado Ses' iti Uttarardhapatha Jamboo. Po. 13/5-6. 3. The death should be understood at the time of the descent of the previous action. In the first part of the ascending previous action- 'Missahara-Ssa Ya Khavagacha Dhamanapadam Puvva Ya. Padamuvasamma Tama Tamaguna Padivanna Ya Na Maranti.' According to the Agam, there is no death. Now, it should not be doubted that even the four Upa-Shamakas, having attained their respective quality states from the lower quality states, stay there for one time each, and then there is one time each for them. Because, it is not possible, and if it is possible, it will contradict the statement that the least time is between the least and the Muhurta. It will be discussed later that the least time for the four Upa-Shamakas is one Muhurta for the one-being.