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

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सर्वार्थसिद्धि
सम्भव है। सर्वत्र लेश्यायुक्त जीवका अन्तर्मुहूर्तकाल स्यात् । तदयुक्तं, बृहदसंख्यातसमयमानलक्षणत्वात । तिर्यच और मनष्यकी अपेक्षासे देखना चाहिए। आवलिकासंख्येयभागस्य चाल्पासंख्यातसमयमानउत्कर्षसे नारकोंकी अपेक्षा सातवीं, पाँचवीं और लक्षणत्वादिति । सयोगकेवलिनां नानाजीवापेक्षया तीसरी पथिवीमें क्रमसे तेतीस सागर, सतरह सागर जघन्येन त्रयः समया: समसमये दण्डादिप्रारम्भऔर सात सागर काल होता है क्योंकि देवों और करवा
कत्वात् । उत्कर्षेण संख्येयाः समया: अजघन्योत्कृष्टनारकोंकी लेण्या अवस्थित होती है। जब वे अपनी संख्यातमानावमिना
संख्यातमानावच्छिन्नाः निरन्तरं विषमसमये दण्डादिगतिमें जाते हैं तो नियमसे उसी लेश्याके साथ जात प्रारम्भकत्वात् । एकजीवं प्रति जघन्य उत्कृष्टश्च हैं किन्तु वहाँसे आते हुए नियम नहीं हैं इसलिए कुछ त्रयः समयाः प्रतरद्वयलोकपूरणलक्षणाः । अधिक उक्त काल होता है। उक्त लेश्याओंसे युक्त असंयत सम्यग्दृष्टि एक जीवके प्रति उत्कर्षसे नारकों [आहारकाम मिथ्यादृष्टि एक जीवके प्रति जघन्यसे की अपेक्षासे उक्त तेतीस आदि सागर ही काल है। "
अन्तर्मुहूर्त काल है, वक्रगतिसे जाकर क्षुद्रभवसे किन्तु पर्याप्ति समापक अन्तम हर्त में और सातवीं
उत्पन्न हुआ और पुनः मरकर वक्रगतिसे गया पृथिवी में मारणान्तिक समुद्घातमें सम्यक्त्व नहीं विक्रमातम अनाहारक रहा और मध्यमें आहारक)। होता इसलिए कुछ कम उक्त काल होता है। तेजो- उत्कषस अगुलके असंख्यातवें भाग है जो असंरू लेण्या और पदालेश्यावाले मिथ्यादष्टि और असंयत
संख्यात उत्सपिणी-अवसर्पिणी कालप्रमाण है। सम्यग्दरि- एक जीवके प्रति उत्कर्ष से क्रमानुसार शंका-आवलीका प्रमाण असंख्यात समय है अतः प्रथम और बारहवें स्वर्गकी अपेक्षा दो सागरोपम .
उसका असंख्यातवां भाग एक समय ही होगा? और अठारह सागरोपमकाल है। उक्त अवस्थाविशिष्ट उन जीवों के मारणान्तिक और उत्पाद उत्तर-ऐसा कहना युक्त नहीं है क्योंकि आवलीके सम्भव है इसलिए कुछ अधिक उक्त काल लेना समयों का प्रमाण बृहत् असंख्यात है और आवलीके चाहिए । शुक्ललेश्यावाले मिथ्यादृष्टि एक जीवके असंख्यातवें भागके समयोंका प्रमाण अल्प असंख्यात प्रति उत्कर्षसे सबसे ऊपरवाले ग्रैवेयकके देवोंकी है। अपेक्षा इकतीस सागर काल है । उनके मारणान्तिक और उत्पाद अवस्था में भी शुक्ललेश्या होती है अतः सयोगकेवलियोंका काल नाना जीवोंकी अपेक्षा कुछ अधिक इकतीस सागर लेना चाहिए। शक्ल- जघन्यसे तीन समय है, क्योंकि समान समयमें दण्डालेश्यावाले संयतासंयत-गुणस्थानवर्ती एक जीवके प्रति दि समुद्घात का प्रारम्भ करते हैं। उत्कर्ष से संख्यात गुणस्थान और लेश्यापरिवर्तन को अपेक्षा जघन्यसे
समय है जो मध्यमसंख्यात प्रमाण है, क्योंकि लगाएक समय और उत्कर्षसे अन्तर्महर्त काल है।।
तार विभिन्न समयोंमें दण्डादिसमुद्घातका प्रारम्भ
करते हैं। एक जीवकी अपेक्षा अनाहारकका जघन्य 8. 107
और उत्कृष्ट काल तीन समय है, विस्तार और
संकोचरूप दो प्रतर और एक लोकपूरणसमुद्घात 47.1 आहारकेषु मिथ्यादृष्ट्यकजीवं प्रति के समय ।। जघन्येनान्तर्मुहूर्तः । वक्रण गतः क्षुद्रभवेनोत्पन्नः । पुनरपि वक्रेण गतः । उत्कर्षणासंख्यातासंख्यातमाना- ६. 108 वच्छिन्नोत्सपिण्यवसर्पिणीलक्षणोंऽगुल्यसंख्येयभागः शश्वद्ऋजुगतिमत्त्वात्। अनाहारकसासादनसम्यग्- १
47.9 अन्तरम् । मिथ्यादृष्ट्यैकजीवं प्रत्यन्तरमदष्ट्यसंयतसम्यग्दृष्ट्यो नाजीवापेक्षयोत्कर्षेणावलि- त्कर्षेण द्वे षट्पष्टी सागरोपमाणाम् । तथाहिकाया असंख्येयभागः । नन्वावलिकाया असंख्यात- वेदकसम्यक्त्वेन युक्त एका षषष्टी तिष्ठति तत्सम्यसमयमानलक्षणत्वात्तदसंख्ययभाग एकसमय एव क्त्वस्योत्कर्षेणैतावन्मात्रस्थितिकत्वात् । पुनरवान्तरे
1. आदावन्ते च वक्रगतिकालयोरनाहारकः । मध्येऽन्तर्मुहूतं यावदाहारक इत्यर्थः ।
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Translation AI Generated

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**Sarvarthasiddhi**
It is possible. There may be a moment of time (antarmuhūrta) for all beings with leshya. This is not correct, because it is characterized by a large number of time units. One should look at the perspective of animals and humans. Due to the excellence of a small number of time units in an incalculable fraction (āvalikāsaṃkhyeya), the time for hell beings is seven, five, and three oceans respectively, compared to the time for gods and humans. For the liberated souls (sayogakevali), the time is thirty-three oceans, seventeen oceans, and three oceans respectively, compared to various beings, because they initiate the punishment, etc., at the same time. The time for the most excellent hell beings is incalculable, because they are in a state of suffering. When they go to punishment, etc., in a continuous uneven time, characterized by an incalculable number of time units, they initiate it with the same leshya. For one being, the time is the least and the most excellent, but there are no rules for coming from there, so there is some time that is three times the time for filling two worlds (prataradvyalokapūraṇalakṣaṇāḥ). The time mentioned is more. For the unrestrained (asanyata) with right faith (samyagdṛṣṭi), the time is thirty-three oceans, etc., compared to one being with leshya, because the time for hell beings is the most excellent, compared to one being with the least excellent leshya (āhārakāma mithyādṛṣṭi).

There is a moment of time (antarmuhūrta) for one being, because it is born in a small world (kṣudra bhave) by going in a crooked path (vakragati), and again goes in a crooked path. It is born and dies again, going in a crooked path, and does not attain right faith (samyaktva) in the final annihilation (māranāntika) in the seventh earth. It remains without food (anāhārak) and becomes a food-eater (āhārak) in the middle. Therefore, there is some less time mentioned. The incalculable fraction of the incalculable number of time units of the ascending and descending (utsapiṇī-avasarpiṇī) time is the measure of the time for the blazing (tejo) and the foot-leshya (padāleśyā) wrong faith (mithyādṛṣṭi) and the unrestrained (asanyata) with right faith (samyagdṛṣṭi). The time for one being with the most excellent leshya is incalculable, compared to the time for one being with the least excellent leshya, because the measure of doubt (śaṅkā) and āvalikā is incalculable. Therefore, the time for the first and twelfth heavens is two oceans, compared to the time for the eighteenth heaven, which is eighteen oceans.

It is not correct to say that the time for those beings with the mentioned state is incalculable, because the time for the final annihilation and birth is possible. Therefore, it is necessary to take some more time mentioned. The measure of time for the wrong faith (mithyādṛṣṭi) with white leshya (śuklaleśyā) is a small incalculable number, compared to the time for one being with the most excellent leshya. The time for the gods of the highest graveya is thirty-one oceans. There is also white leshya in their final annihilation and birth. Therefore, the time for the liberated souls (sayogakevali) is some more than thirty-one oceans, compared to various beings. The time for the restrained (samyata) and the unrestrained (asanyata) with the qualities of the stages (guṇasthāna) with white leshya (śuklaleśyā) is three times, compared to one being with the least excellent leshya, because they initiate the punishment, etc., at the same time. The time for the qualities of the stages (guṇasthāna) and the change of leshya (leśyāparivartana) is a medium number, compared to the time for one being with the most excellent leshya. The time for the unrestrained (asanyata) with the qualities of the stages (guṇasthāna) is one time, and the time for the most excellent is a moment of time (antarmuhūrta).

They initiate the punishment, etc., at different times. The time for the unrestrained (asanyata) with right faith (samyagdṛṣṭi) is three times, compared to one being, because the time for the unrestrained (asanyata) with right faith (samyagdṛṣṭi) is the least excellent, and the time for the most excellent is three times. The time for the two worlds (pratar) and one world-filling (lokapūraṇa) punishment is one time, compared to one being with wrong faith (mithyādṛṣṭi). The time for the least excellent is a moment of time (antarmuhūrta). It is born in a small world (kṣudra bhave) by going in a crooked path (vakraṇa gataḥ). It goes again in a crooked path (vakreṇa gataḥ). The incalculable fraction of the incalculable number of time units of the ascending and descending (utsapiṇī-avasarpiṇī) time is the measure of the time for the unrestrained (asanyata) with right faith (samyagdṛṣṭi), because it always goes in a straight path (śaśvadṛjugatimattvāt). The time for the unrestrained (asanyata) with right faith (samyagdṛṣṭi) is one time, compared to one being with wrong faith (mithyādṛṣṭi). The time for the unrestrained (asanyata) with right faith (samyagdṛṣṭi) is sixty-six oceans, compared to various beings, because the time for the unrestrained (asanyata) with right faith (samyagdṛṣṭi) is the most excellent. The incalculable fraction of the āvalikā is one time, because the time for the unrestrained (asanyata) with right faith (samyagdṛṣṭi) is characterized by a large number of time units. The time for the unrestrained (asanyata) with right faith (samyagdṛṣṭi) is one time, because it remains only for that much time. Again, in the middle, the unrestrained (asanyata) with right faith (samyagdṛṣṭi) is a food-eater (āhārak) until the moment of time (antarmuhūrta), because it goes in a crooked path (vakragati) at the beginning and end.