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 531

परिशिष्ट 2
[411
यदि कोई भी जीव औपशमिक सम्यक्त्वको ग्रहण तीन समय है। उनके गुणस्थानका काल उससे बहुत नहीं करता तो सात रातदिन तक ही ग्रहण नहीं है अतः वहाँ उसका अन्य गुणस्थानसे अन्तर असम्भव करता । औपशमिक सम्यक्त्वके साथ संयतासंयतोंका है। अन्तरकाल चौदह दिन है और प्रमत्तसंयत तथा 'अप्रमत्तसंयतका पन्द्रह दिन है। एक जीवके प्रति . 133 जघन्य अन्तरकाल जघन्य अन्तर्मुहूर्त है, उत्कृष्ट 61.1 भावः-मिथ्यादष्टिरित्यौदयिको भावो अन्तरकाल उत्कृष्ट अन्तर्मुहर्त है । कहा है
मिथ्यात्वप्रकृतेरुदये प्रादुर्भावात् । सासादनसम्यऔपशमिक सम्यक्त्वका अन्तरकाल सात दिन,
ग्दृष्टिरिति पारिणामिको भावः। नन्वनन्तानुबन्धिऔपशमिक सम्यक्त्वके साथ विरताविरतका अन्तर
क्रोधाद्य दयेऽस्य प्रादुर्भावादीदयिकत्वं कस्मान्नोच्यत काल चौदह दिन और विरतोंका अन्तरकाल पन्द्रह
इति चेत्, अविवक्षितत्वात्। दर्शनमोहापेक्षया हि दिन जानना चाहिए।
मिथ्यादृष्ट्यादिगुणस्थानचतुष्टये भावो निरूपयितुमउपशान्तकषाय का एक जीवके प्रति अन्तर नहीं है भिप्रेतोऽत: सासादने सम्यक्त्व-मिथ्यात्व-तदुभयलक्षणक्योंकि वेदकसम्यक्त्वपूर्वक होनेवाले औपशमिक- स्य त्रिविधस्यापि दर्शनमोहस्योदय-क्षय-क्षयोपशमाभासम्यक्त्वसे जीव उपशमश्रेणिपर आरोहण करता है। वात् पारिणामिकत्वम् । सम्यग्मिथ्यादृष्टिरिति क्षायोउससे गिरने पर पुनः उसी सम्यक्त्वसे श्रेणिपर पशमिको भावः । ननु सर्वघातिनामुदयाभावे देशआरोहण नहीं करता किन्तु अन्य सम्यक्त्वको ग्रहण घातीनां चोदये य उत्पद्यते भावः स क्षायोपशमिकः। करके या मिथ्यात्वमें जाकर पुनः सम्यक्त्वको ग्रहण न च सम्यमिथ्यात्वप्रकृतेर्देशधातित्वं संभवति, करके तब श्रेणिपर आरोहण करता है। अतः उसका सर्वघातित्वेनागमे तस्याः प्रतिपादितत्वादिति। तदअन्तर नहीं है। सासादनसम्यक्त्व, सम्यक्मिथ्यात्व युक्तम्, उपचारतस्तस्या देशघातित्वस्यापि संभवात् । और मिथ्यात्वसे युक्त एक जीवके प्रति अन्तर नहीं है उपचारनिमित्तं च देशतः सम्यक्त्वस्य घातित्वं, न हि क्योंकि एक गुणमें दूसरे गुणका विरोध होनेसे सासा- मिथ्यात्वप्रकृतिवत् सम्यग्मिथ्यात्वप्रकृत्या सर्वस्य दन आदि गुणस्थानमें स्थित जीवका मिथ्यात्व सम्यग्मिथ्यात्वस्वरूपस्य (सम्यक्त्वस्वरूपस्य) घातः आदि गुणस्थानसे अन्तर असम्भव है।]
संभवति सर्वज्ञोपदिष्टतत्त्वेषु रुच्यंशस्यापि संभवात् ।
तदुपदिष्टतत्त्वेषु रुच्यरुच्यात्मको हि परिणामः 8. 130
सम्यग्मिथ्यात्वमिति । 59. 13. असंज्ञिनां नानकजीवापेक्षया नास्त्यन्तरम्
[अब भावका कथन करते हैं-मिथ्यादृष्टि यह एक मिथ्यात्वगुणस्थानवतित्वेन तेषां सासादिनान्तरा
औदयिक भाव है क्योंकि मिथ्यात्व प्रकृतिके उदयमें संभवात् ।
होता है। सासादनसम्यग्दृष्टि यह पारिणामिक [असंज्ञियोंका नाना और एक जीवकी अपेक्षा अन्तर भाव है। नहीं है क्योंकि असंशियोंके केवल एक मिथ्यात्वगुणस्थान ही होता है अतः उनका सासादन आदि गुण
शंका-अनन्तानुबन्धि क्रोध आदि कषायके उदयमें स्थानोंसे अन्तर सम्भव नहीं है।]
सासादन गुणस्थान प्रकट होता है तो इसे औदयिक
क्यों नहीं कहते ? ६. 132
उत्तर-उसकी यहाँ विवक्षा नहीं है। दर्शनमोहकी 60.8 अनाहारकेषु मिथ्यादृष्ट्येकजीवं प्रति
अपेक्षासे ही मिथ्यादृष्टि आदि चार गुणस्थानोंमें भाव नास्त्यन्तरमनाहारकत्वस्यक-द्वि-त्रिसमयत्वात् गुण
बतलाना इष्ट है अतः सासादनमें सम्यक्त्व प्रकृति, स्थानस्य च ततो बहुकालत्वात् तत्र तस्य गुणान्तरे
मिथ्यात्व और सम्यमिथ्यात्वरूप दर्शनमोहकी तीनों णान्तरासंभवादिति।
प्रकृतियोंका उदय, क्षय और क्षयोपशमका अभाव [अनाहारकोंमें मिथ्यादृष्टि एक जीवके प्रति अन्तर होनेसे पारिणामिक भाव कहा है। सम्यग्मिथ्यादृष्टि नहीं है क्योंकि अनाहारकपनेका काल एक, दो या यह क्षायोपशमिक भाव है।

Translation AI Generated

Appendix 2
[411
If any living being takes up the state of *aupashamik samyaktv* for three periods of time. If the time of their *gunasthan* does not exceed that, then there is no taking up for seven nights and days. Therefore, there is no possibility of a difference from their other *gunasthan*. With *aupashamik samyaktv*, the difference in time for *sanyata* and *asanyata* is fourteen days, and for *pramatta* and *aprammatta* it is fifteen days. For one living being, the minimum difference in time is the minimum *antarmuhurta*, and the maximum is 61.1. The meaning is: the *mithyadristi* is the *audayik* state, and the maximum difference in time is the maximum *antarmuhurta*. It is said:
*Mithyatva prakruter udaye pradur bhavat*. The difference in time for *sasadan samyaktv* and *aupashamik samyaktv* is seven days,
*Dristiriti parinamik bhavah*. Now, with *ananta anubandhi aupashamik samyaktv*, the difference in time for *virata* and *avirata* is fourteen days, and for *virata* it is fifteen days.
*Krodhady daye'sya pradur bhavad idayiktvam kasman nochyata* Why is it not said that this is *audayik* due to the arising of *krodha* etc.?
*iti cet, avivakshitvat*. It is only necessary to know the days in relation to *darshan moha*.
*Mithyadristiyadi gunasthan chatushtaye bhavo nirupyitum upashanta kshaya ka ek jiva ke prati antar nahin hai*. It is intended to explain the four *gunasthan* of *mithyadristi* etc. Therefore, there is no difference for one living being in *sasadan samyaktv*, *samyak mithyatva*, and both of these, because the living being ascends the *upasham shreni* with *aupashamik samyaktv*, which arises from *vedak samyaktv*, and the three types of *darshan moha* - arising, destruction, and the appearance of destruction-pacification.
*Vat parinamiktvam*. The *samyak mithyadristi* is the *kshayopashamik* state. When it falls from that, it does not ascend the *shreni* of the same *samyaktv* again, but takes up another *samyaktv*.
*Nanu sarvaghatinam udya bhaave desha aaroha nahin karta kintu anya samyaktvako grahan ghatinam chodaye ya utpadyate bhavah sa kshayopashamik*. It does not ascend the *shreni* by taking up another *samyaktv* or by going into *mithyatva* and then taking up *samyaktv* again, because the *samyak mithyatva prakrti* cannot be *desha ghatit*.
*Na cha samyamithyatva prakrter desha dhatitvam sambhavati, karake tab shrenipar aaroha karta hai*. Therefore, there is no difference in it.
*Atah usaka sarvaghatitvena agame tasyah pratipaditvat iti*. It is established that it is *sarvaghatit* in the *agame*.
*Tada antar nahin hai*. There is no difference in that.
*Sasadan samyaktv, samyak mithyatva yuktam, upcharatastasya desha ghatitvasya api sambhavat*. It is appropriate that *sasadan samyaktv* and *samyak mithyatva* are connected, because it is possible for it to be *desha ghatit* by convention.
*Aur mithyatvase yukta ek jiva ke prati antar nahin hai*. There is no difference for one living being connected with *mithyatva*.
*Upchar nimittam cha deshata samyaktvasy ghatitvam, na hi*. It is *desha ghatit* by convention, because the *samyaktv* is not destroyed by the *mithyatva* in the same *gunasthan*, because the *mithyatva* of a living being situated in the *gunasthan* of *sadan* etc. cannot be different from the *gunasthan* of *samyak mithyatva* (the form of *samyaktv*).
*Mithyatva prakrtivat samyag mithyatva prakritya sarvasya dan adi gunasthaname sthita jiva ka mithyatva samyag mithyatva swarupasy (samyaktv swarupasy) ghatah adi gunasthanase antar asambhav hai*. It is possible that there is a liking for the truth taught by the *sarvagna*.
*Sambhavati sarvagna upadisht tatveshu ruchyanshasya api sambhavat*.
*Tada upadisht tatveshu ruchy ruchyatmako hi parinamh*. The result is liking or disliking for the truth taught. 8. 130
*Samyag mithyatvam iti*. 59. 13. There is no difference for *asangni* in relation to *nanak jiva*.
*[Ab bhaavaka kathana karte hain - mithyadristi yah ek mithyatva gunasthanavati tvana tesham sasadinan tara sambhavat*. Now, the *bhaavaka* say: *mithyadristi* is an *audayik* state because it is possible for it to be *mithyatva gunasthanavati*.
*Hota hai. Sasadan samyak dristi yah parinamik bhavah*. It happens. *Sasadan samyak dristi* is a *parinamik* state.
*[Asangniyon ka nana aur ek jiva ki apeksha antar bhavah nahin hai kyonki asanshiyon ke keval ek mithyatva gunasthan hi hota hai atah unaka sasadan adi gun sthanon se antar sambhav nahin hai]*. There is no difference for *asangni* in relation to *nana* and one living being, because *asangni* only have one *mithyatva gunasthan*, therefore, there is no possibility of a difference from their *sasadan* etc. *gunasthan*.
*Shankha ananta anubandhi krodha adi kshayake udayame*. Due to the arising of *krodha* etc. *kshaya* which are *ananta anubandhi*.
*Sasadan gunasthan prakat hota hai to ise audayik kyon nahin kahte?*. Why is it not called *audayik* when