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 62

सर्वार्थसिद्धि
हि।
पातंजल महाभाष्य
सर्वार्थसिद्धि हेतुनिर्देशश्च निमित्तमात्रे भिक्षादिषु
निमित्तमात्रेऽपि हेतुकर्तृव्यपदेशो दृष्ट: । दर्शनात् । हेतुनिर्देशश्च निमित्तमात्रे द्रष्टव्यः। यावद् | यथा कारीषोऽग्निरध्यापयति । ब्रूयान्निमित्तं कारणमिति तावद्धतुरिति । किं प्रयोजनम् । भिक्षादिषु दर्शनात । भिक्षादिष्वपि णिज दृश्यते भिक्षा वासयन्ति कारीषोऽग्निरध्यापयति इति । - स बुद्धया निवर्तते । य एष मनुष्यः प्रेक्षा
..'स बुद्धया सम्प्राप्य निवर्तते । एवमिपूर्वकारी भवति स पश्यति ।
हापि य एष मनुष्यः प्रेक्षापूर्वकारी स पश्यति। । तद्यथा संगतं घृतं संगतं तेलमित्युच्यते । । तद्यथा संगतं घृतं संगतं तैलमित्युच्यते । एकोभूतमिति गम्यते।
एकीभूतमिति गम्यते । कल्प्यो हि वाक्यशेषो वाक्यं च वक्तर्यधीनं ___ कल्प्यो हि वाक्यशेषो वाक्यं च वक्तर्य
धीनम् । रत्नकरणक-यह दिगम्बर परम्पराका एक प्रसिद्ध ग्रन्थ है। इस में धर्म के स्वरूपका व्याख्यान कर व धर्मको सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्रस्वरूप बतला कर पाँच अध्यायोंमें इन तीनों रत्नोंका क्रमसे विवेचन किया गया है, इसलिए इसको रत्नकरण्डक कहते हैं। किन्तु सम्यक् चारित्रका प्रतिपादन करते समय सकल चारित्रका उल्लेखमात्र करके इसमें मुख्यतया विकलचारित्र (श्रावकाचार) का ही विस्तारके साथ निरूपण किया गया है, इसलिए इसे रत्नकरण्डकश्रावकाचार भी कहते हैं। साधारणतः इसके कर्ताके सम्बन्ध में प्रसिद्धि है कि यह दिगम्बर परम्पराके प्रसिद्ध आचार्य समन्तभद्र स्वामीकी अमर कृति है । अभी तक जितने प्राचीन उल्लेख मिलते हैं उनसे इसी तथ्यकी पुष्टि होती है। स्वयं प्रभाचन्द्र आचार्य जिन्होंने कि इस पर विस्तृत संस्कृत टीका लिखी है वे भी इसे स्वामी समन्तभद्रकी ही कृति मानते हैं। जैसा कि इसके प्रत्येक अध्यायके अन्त में पायी जानेवाली पुष्पिकासे विदित होता है। ऐसी अवस्था में आचार्य पूज्यपादके सामने सर्वार्थ सिद्धि लिखते समय रत्नकरण्डक अवश्य होना चाहिए। आगे हम इन दोनों ग्रन्थोंके कुछ ऐसे उल्लेख उपस्थित करते हैं जिससे इस विषयके अनुमान करने में सहायता मिलती है। उल्लेख इस प्रकार हैं1. रत्नकरण्डक में व्रतका स्वरूप इन शब्दों में व्यक्त किया है--
'अभिमन्षिकृता विरतिविषयायोगान् व्रतं भवति ॥3, 30 ।। इसी बात को सर्वार्थसिद्धि में इन शब्दों में व्यक्त किया है
व्रतमभिसन्धिकृतो नियमः। 7--11 रत्नकरण्डकमें अनर्थदण्डके ये पांच नाम दिए हैं—पापोपदेश, हिंसादान, अपध्यान, दुःश्रुति और प्रमादचर्या । सर्वार्थसिद्धि में भी ये ही पांच नाम परिलक्षित होते हैं। इतना ही नहीं इनके कुछ लक्षणों के विषय में भी अपूर्व शब्दसाम्य दृष्टिगोचर होता है। यथा -
'तिर्यक्लेशवाणिज्यहिसारम्भप्रलम्भनादीनाम् ।
कथाप्रसंगप्रसवः स्मर्तव्यः पाप उपदेशः॥' रत्न 3॥ 'तिर्यकरलेशवाणिज्यप्राणिवधकारम्भादिषु पापसंयुक्तं वचनं पापोपवेशः।' स०7,211
'क्षितिसलिलबहनपवनारम्भं विफलं वनस्पतिच्छेबम्।
मरणं सारणमपि च प्रमावचर्या प्रभाषन्ते ॥' रन 3,341 'प्रयोजनमन्तरेण वृक्षादिच्छेवनभूमिकुट्टनसलिलसेचनाघवद्यकर्म प्रमावाचरितम् ।' सर्वा० 211
देखो 40 जुगलकिशोरजी द्वारा सम्पादित और माणिकचन्द्र ग्रन्थमाला बम्बईसे प्रकाशित रत्नकरण्ड श्रावकाचारकी प्रस्तावना, पृ० 5 से पृ० 15 तक। 2. इति प्रभाचन्द्रविरचितायां समन्तभद्रस्वामिविरचितोपासकाध्यवनटीकायां प्रथमः परिच्छेदः ।

Translation AI Generated

## Sarvarthasiddhi
Here.
Patanjali Mahabhashya
Sarvarthasiddhi, the indication of the cause, and the mere occasion in begging, etc.
Even in the mere occasion, the designation of the cause and the agent is seen. From seeing. The indication of the cause should also be seen in the mere occasion. As long as. Just as the dung fire teaches. He would say, "The cause is the occasion," until then, he is confused. What is the purpose? From seeing in begging, etc. Even in begging, etc., it is seen that they live by begging, the dung fire teaches, etc. - He returns with wisdom. This man who is a spectator
...'He returns with wisdom. Thus, he becomes a former spectator. He sees.
This man who is a spectator, he sees. Just as clarified butter and oil are said to be mixed. Just as clarified butter and oil are said to be mixed. It is understood that they are one.
It is understood that they are one. The remainder of the sentence and the sentence itself are subject to the speaker. The remainder of the sentence and the sentence itself are subject to the speaker.
Ratnakarandaka - This is a famous text of the Digambara tradition. It explains the nature of Dharma and explains Dharma as Samyagdarshan, Samyagjnana and Samyakcharitra, and discusses these three jewels in five chapters, hence it is called Ratnakarandaka. But while expounding Samyakcharitra, it only mentions all the charitra and mainly elaborates on Vikalcharitra (Shravakaachar), hence it is also called Ratnakarandaka Shravakaachar. Generally, it is famous that it is the immortal work of Acharya Samantabhadra Swami, a famous Acharya of the Digambara tradition. All the ancient mentions found so far confirm this fact. Prabhachandra Acharya himself, who wrote a detailed Sanskrit commentary on it, also considers it to be the work of Swami Samantabhadra. As is evident from the Pushpika found at the end of each chapter. In such a situation, Ratnakarandaka must have been available to Acharya Pujyapada while writing Sarvarthasiddhi. Further, we present some such mentions of these two texts which help in making inferences about this subject. The mentions are as follows: 1. The nature of Vrata is expressed in Ratnakarandaka in these words:
'Abhimanshikrita Virativishayayogan Vratam Bhavati ||3, 30||' The same thing is expressed in Sarvarthasiddhi in these words:
'Vratam Abhisandhikrito Niyamaḥ. 7 11' Ratnakarandaka gives these five names for Anarthadanda - Papopadeśa, Hinsadaan, Apadhyan, Dushruti and Pramadacharya. These same five names are also seen in Sarvarthasiddhi. Not only this, an unprecedented similarity of words is also seen regarding some of their characteristics. For example -
'Tiryakleshavaanijyahi Saarambhapralambhanaadinaam.
Kathaprasangaprasavaḥ Smartavyaḥ Papopadeśaḥ ||' Ratna 3 || 'Tiryakaraleshavaanijyapraanivaadhakarambhaadishu Paapasamyuktam Vachanam Papopaveshaḥ. ' Sa. 7, 211
'Kshitisalilabahanapavanaram Bhavam Vipalam Vanaspati Chhevam.
Maranam Saaranam Api Cha Pramavaacharya Prabhashante ||' Ran 3, 341 'Prayojanam Antareṇ Vrukshaadi Chhevanabhumikuttanasalilasechanaaghavadyakarma Pramavaacharitam. ' Sarva. 211
See Ratnakarandaka Shravakaachar, edited by 40 Jugalkishoraji and published by Manikchandra Granthamala, Bombay, from page 5 to page 15. 2. Iti Prabhachandravirachitayaam Samantabhadra Swaamivirachitopasakaadhyavanatikaayaam Prathamah Parichhedaḥ.