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 534

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सर्वार्थसिद्धि
न च पुद्गलद्रव्यसंबन्धजीवानां रूपित्वाभिधाने 8. 275 प्रवचनविरोधः । तत्रापि तेषां तथाभिधानात् ।
उक्तञ्च
119.3
नोकर्मपरिवर्तनम् — औदारिकवैक्रियिकाः हारकलक्षणानां त्रयाणां शरीराणामाहारशरीरेन्द्रियानप्राणभाषामनोलक्षणषट्पर्याप्तीनां च योग्या ये पुद्गला एकजीवेन एकस्मिन् समये गृहीताः स्निग्धादिस्वरूपस्तीव्रमन्दं मध्यभावेन चेति । तेषां फलदानसामर्थ्य स्वरूपनिरूपणम् । तेषामल्पकालत्वात् । द्वितीयादिसमयेषु यथावस्थितास्तीवादिभावेन स्थिता निर्जीणाः फलमनुभूय त्यक्ताः । पश्चाद्य कदाचनापि । शरीरत्रयादिरूपतया न गृहीतास्तानेवा
वस्तुनि —जीवादी । अनेकात्मन्यनेकरूपे । अविरोधेनप्रतीत्यनतिक्रमेण हेत्वर्पणात् -- द्रव्यपर्यायार्पणात् । साध्य विशेषस्य नित्यत्वादेः । याथात्म्यप्रापणप्रवण
प्रयोग यथावस्थितस्वरूपेण प्रदर्शनसमर्थव्यापारो नयो गृहीतान् गृहीत्वा त्यजत्यवान्तरे स पूर्वान् मिश्रकांश्च वस्त्वेक- देशग्राही ज्ञातुरभिप्रायः । उक्तं चगृहीतानपरिगणय्य यावत्तेषामेवानन्तवारत्वरत्वं पश्चादेकवारं मध्ये मिश्रकान् स्वगृहीतानादाय त्यजति । पुनरप्यगृहीतानेवानन्तवारानादाय त्यजति । पुनरप्येकवारं मिश्रकानेव तावद्यावन्मिश्रकाणामप्यनन्तवारत्वं पश्चाद् गृहीताने वकवारमादाय त्यजति । अनेनोक्तविधिनाऽरगर्तभ्रमणन्यानेन मिश्रकाननन्तवारान् गृहीत्वा गृहीतानेवादाय त्यजति । यावत्तेषामप्यनन्तवारत्वं पश्चात्त एव ये प्रथमतो गृहीतास्तेनैव स्निग्धादितीव्रादिप्रकारेण तस्यैव नोकर्मभावमापद्यन्ते यावत्तावत् समुदितं नोकर्मद्रव्यपरिवर्तनमुच्यते । तदेवाद्धितमर्धपुद्गलावर्त इति । कर्मद्रव्यपरिवर्तनं संसार
बहुस्थतिकं कर्म बघ्नाति । तस्यापक्वपाचनलक्षणोदीरणापेक्षया समयाधिकामावलिकामतीत्येत्युक्तम् । पूर्ववत् प्रक्रिया द्रष्टव्या ।
"बंध पडि एयत्तं लक्खणदो हवदि तस्स णाणत्तं । तम्हा अमुत्तिभावो णेयंतो हवदि जीवाणं ।' नैगम ... 113311
अर्थस्यानेकरूपस्य धीः प्रमाणं तदंशधीः । स्यान्नयोऽर्थान्तरापेक्षी दुर्नयस्तन्निराकृतेः ॥' अमभिनिवृत्तार्थः — अनिष्पन्नार्थ: । उत्तरोत्तरसूक्ष्मविषयत्वात् । नैगमात् खलु संग्रहो - ल्पविषयः, सन्मात्रग्राहित्वात्, नैगमस्तु भावाभावविषयत्वाद् बहुविषयः । यथैव हि भावे संकल्पस्थाभावेऽपि । एवमुत्तरत्रापि योज्यम् । अर्थमात्र :प्रयोजनलेशः ।
इति प्रथमोऽध्यायः समाप्तः ।
trafacarat ... 11111
§. 276
119.13 क्षेत्र परिवर्तनम् । अनन्तमानावच्छिन्नवनस्पतिकायाः साधारणशरीराहारोच्छ्वासनिः श्वासमरणोत्पादा निगोताः । जघन्यावगाहप्रतिपादनार्थं सूक्ष्म - अपर्याप्त कविशेषणम् । तेषामपि परस्परतः तरतमभावसद्भावात् सर्वजघन्यप्रदेशशरीरत्वविशेषणम् । स इत्थंभूतो जीवो मेरोरधोभागे गोस्तनाकाराष्टलोक मध्यप्रदेशान् स्वशरीर मध्यप्रदेशान् कृत्वोत्पन्नः । सर्वजघन्य प्रदेशशरीरस्याष्टप्रदेशव्या पित्वं विरुद्धमिति चेत् न तच्छरीरस्यासंख्याताकाशप्रदेशावगाहित्वात् । क्षुद्रभवग्रहणं जीवित्वा मृतः स
§. 253
107.10 औपशमिकमादो लभ्यते । तदुक्तम् — 'पढमप्पढमं णियदं पढमं विदियं च सव्वकालेसु । खाइयसम्मत्तं पुण जत्थ जिणा केवलीकाले ।" द्रव्यतः जीवतः । संसारिक्षायिकसम्यग्दृष्टिजीवानां तत औपशमिकसम्यग्दृष्टिजीवेभ्योऽसंख्येयगुणत्वात् । संसारिण: " '11101
1. सर्वार्थसिद्धिमे उद्धृत 1 2. अकलंकदेवकृत अष्टशती में उद्धृत, अष्टस०, पृ० 290 1

Translation AI Generated

## 414]
**Sarvarthasiddhi**

There is no contradiction in the statement in 8.275 that the souls connected with the pudgala dravya are not called 'rupa' (form). Because even there, they are called so.

It is said:

119.3
"There is no change in the non-karmic (pudgala) dravya." - The generous and changing pudgalas are suitable for the three bodies, the aharasarira, the indriyasarira, the pranasarira, and the six perfections of speech, mind, and non-mind. These pudgalas are taken by one soul at one time, with the qualities of being smooth, etc., intense, slow, and medium. The explanation of their ability to give results and their nature. Because of their short duration, they are in their respective states, intense, etc., and remain, being non-karmic, experience the result, and are abandoned. Later, at some time, they are not taken as the three bodies, etc. They are the same, in the object - soul, etc., in many souls, in many forms. There is no contradiction, because of the non-transgression of perception, because of the argumentation of the dravya, because of the argumentation of the synonym of the dravya, because of the eternal nature of the special object, etc. The practice of attaining the true nature, the business of showing the nature as it is, the nayas, take, take, and abandon, in between, the previous mixed ones, and the object-one-place-grasping of the knower's intention. It is said: "Not counting the ones not taken, as long as they are infinite, then, once, in the middle, the mixed ones are abandoned, taking the ones taken. Again, the ones not taken are abandoned, taking them infinitely. Again, once, the mixed ones are abandoned, until the mixed ones are infinite, then, once, the ones taken are abandoned, taking them. By this method, by the movement of the arga, by the infinite mixed ones, taking, taking, and abandoning the ones taken, until they are infinite, then, the ones first taken, by the same smooth, etc., intense, etc., type, attain the same non-karmic state, until then, the change of the non-karmic dravya is said to be complete. That is the half-pudgala-cycle. The change of the karmic dravya is the samsara.

The karmic dravya destroys the multi-state karma. It is said that it exceeds the time of the aavali, which is more than the time of the stimulation, which is the characteristic of the unripe and ripe. The process is to be seen as before.

"The bondage is the characteristic of the knowledge, because of that, the knowledge is. Therefore, the non-arising is the characteristic of the souls." - Naigama ... 113311

"The intellect is the proof of the many forms of meaning, the part of the intellect is the meaning. The nayas are dependent on other meanings, the bad nayas are rejected because of that." - The meaning that is not abandoned is the meaning that is not produced. Because of the increasingly subtle subject matter. From the Naigama, the collection is of a small subject matter, because of the grasping of only the being, the Naigama is of a large subject matter, because of the subject matter of being and non-being. Just as there is a concept in the being, there is also a concept in the non-being. Similarly, it is to be applied here. The meaning is only a small part of the purpose.

Thus ends the first chapter.

trafacarat ... 11111

§. 276

119.13 Change of field. The infinite, limited, plant-like, ordinary body, food, breath, exhalation, death, and birth are all mixed together. The subtle, insufficient, special characteristic of the poet is for the purpose of explaining the lowest level of understanding. Because of their mutual rapid non-being and being, they are all specially characterized as the lowest level of body. Such a soul is born in the middle region of the eight lokas, in the shape of a cow's udder, below Mount Meru, making the middle region of its body the middle region. If it is said that the body of the lowest level of understanding is contrary to the eight regions, then it is not so, because the body extends to the infinite space regions. Having taken the small being, it died.

§. 253

107.10 The temporary state is obtained. It is said: "The first, the first, the first, the second, and all the times. The one that is suitable for the sky, and the one that is in the time of the Kevalis." - From the dravya, from the soul. Because of the infinite qualities of the souls with right vision who are destroying the samsara, from the souls with temporary right vision. The samsarin: " '11101

1. सर्वार्थसिद्धि is quoted 1 2. Quoted from the Ashta Shati by Akalankadeva, Ashta Shati, p. 290 1