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## Chapter One
The connection is not intended, but the Acharya's desire was to liberate beings immersed in the ocean of existence. However, without the teachings of the path to liberation, their welfare cannot be taught. Therefore, this scripture was composed with the desire to explain the path to liberation. It seems that by this mention, the Tattvarthavartika-kara has indicated the Uththānika of the Tattvarthādhigamabhāṣya. In the Tattvarthādhigamabhāṣya, an Uththānika of the same meaning is found. Śrutaśāgara Sūri has also stated the same in his Śrutaśāgarī, that at the request of a disciple, the Acharya composed the Tattvartha Sutra. In it, the disciple's name is given as Dvyaka. From this, it appears that the main intention of the Sarvarthasiddhi is that the Tattvartha Sutra was composed at the behest of a disciple. Further, the discussion of liberation in the Uththānika has briefly examined the essence of liberation. The rule is that due to karma, the actions that occur, the soul's oneness and the understanding of what is desirable and undesirable, lead to existence. Therefore, when karma, bhavakarma and nokarma are separated from the soul, the state of the soul's natural state of happiness, free from obstacles, with its own knowledge and other qualities, is called liberation. This is proven. However, other proponents are unable to analyze the essence of liberation in this way. Pujyapada Swami has presented three examples from the mouth of Gṛddhipiccha Acharya, the author of the Tattvartha Sutra, through which the essence of liberation is presented incorrectly. From this context, the first examination of the Sankhya doctrine is done. Although the Sankhyas have considered the permanent removal of the three types of suffering - spiritual, physical and divine - as liberation, yet they consider the soul to be of a conscious nature, but also devoid of knowledge. Their belief is that although the dharma of knowledge is of nature, due to contact, the Purusha experiences himself as knowledgeable and nature experiences itself as conscious. Therefore, here, instead of criticizing the Sankhya's essence of liberation, the Purusha essence has been criticized and declared false. The second view is that of the Vaisheshikas. The Vaisheshikas, although they have accepted the special qualities of knowledge, etc., in the soul through the relationship of samavaya, yet they consider their separation from the soul as its liberation. They have stated that the origin of special qualities like intellect, etc., is due to the non-samavaya cause, which is the union of the soul and mind. In the state of liberation, since there is no union of the soul and mind, therefore, there is a complete absence of special qualities there. In their view, the special qualities of all pervasive substances are considered momentary, therefore, they do not consider it an objection that there is an absence of special qualities like knowledge, etc., in liberation. Now, if in the liberated state, the soul is considered devoid of knowledge, etc., like attachment and aversion, then the soul does not stand as an independent substance, because a thing that does not have any kind of special characteristic cannot be a thing. This is the reason why their belief has also been declared false. The third view is that of the Buddhists. In the Buddhists, there are two types of nirvana - Sopadhisheṣa and Nirupadhisheṣa. In Sopadhisheṣa nirvana, only the destruction of the ātravas in the form of ignorance, craving, etc., takes place, the pure stream of consciousness remains. But in Nirupadhisheṣa nirvana, even the stream of consciousness is destroyed. Here, keeping in mind this second aspect of liberation, its examination has been done. In this regard, the Buddhists say that just as a lamp, when extinguished, does not go up, down, right, left, forward, backward, but remains quiet there, in the same way, the end of the soul's offspring is its liberation. After this, the soul's offspring does not continue, it remains quiet there. While examining this essence of the Buddhists, the Acharya has stated that their imagination is false.