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 135

--1168 24] प्रथमोऽध्यायः
[15 प्रमाणनया वक्ष्यमाणलक्षणविकल्पाः। तत्र प्रमाणं द्विविष स्वार्थ परार्थ च। तत्र स्वार्थ प्रमाणे श्रुतवजम् । श्रुतं पुनः स्वायं भवति परार्थ च । ज्ञानात्मकं स्वार्थ वचनात्मकं परार्थम् । तबिकल्पा नयाः । अत्राह-नयशब्दस्य अल्पाच्तरत्वात्पूर्वनिपातःप्राप्नोति । नैष दोषः । अयहितत्वालमाणस्य पूर्वनिपातः। अहितत्वं च सर्वतो बलीयः । कुतोऽहितत्वम् ? नयप्ररूपणप्रभवयोनित्वात् । एवं ह्य क्तं "प्रगृह्य प्रमाणतः परिणतिविशेषादर्थावधारणं नयः" इति । सकलविषयत्वाच्च प्रमाणस्य तथा चोक्तं "सकलादेश: प्रमाणाधीनो विकलादेशो नयाधीनः" इति। मयो द्विविध: द्रव्यायिकः पर्यायाथिकश्च । पर्यायाथिकनयेन भावतत्वमधिगन्तव्यम् । इतरेषां त्रयाणा द्रव्याथिकनयेन, सामान्यात्मकत्वात् । द्रव्यमर्थः प्रयोजनमस्येत्यसौ द्रव्याथिकः । पर्यायोऽर्थः प्रयोजनमस्येत्यसौ पर्यायाथिकः । तत्सर्व समुदितं प्रमाणेनाधिगन्तव्यम् । हैं उनका स्वरूप दोनों प्रमाणों और विविध नयोंके द्वारा जाना जाता है। प्रमाण और नयोंके लक्षण और भेद आगे कहेंगे। प्रमाणके दो भेद हैं-स्वार्थ और परार्थ। श्रुतज्ञानको छोड़कर शेष सब ज्ञान स्वार्थ प्रमाण हैं। परन्तु श्रुतज्ञान स्वार्थ और परार्थ दोनों प्रकार का है। ज्ञानात्मक प्रमाण को स्वार्थ प्रमाण कहते हैं और वचनात्मक प्रमाण परार्थ प्रमाण कहलाता है । इनके भेद नय हैं । शंका-नय शब्दमें थोड़े अक्षर हैं, इसलिए सूत्रमें उसे पहले रखना चाहिए ? समाधानयह कोई दोष नहीं, क्योंकि प्रमाण श्रेष्ठ है, अतः उसे पहले रखा है। 'श्रेष्ठता सबसे बलवती होती है ऐसा नियम है । शंका-प्रमाण श्रेष्ठ क्यों है ? समाधान-क्योंकि प्रमाण से ही नयप्ररूपणा की उत्पत्ति हई है, अत: प्रमाण श्रेष्ठ है। आगममें ऐसा कहा है कि वस्तुको प्रमाणसे जानकर अनन्तर किसी एक अवस्था द्वारा पदार्थका निश्चय करना नय है। दूसरे, प्रमाण समग्रको विषय करता है। आगममें कहा है कि 'सकलादेश प्रमाणका विषय है और विकलादेश नय. का विषय है।' इसलिए भी प्रमाण श्रेष्ठ है।
नयके दो भेद हैं-द्रव्यार्थिक और पर्यायाथिक । पर्यायार्थिक नयका विषय भावनिक्षेप है और शेष तीनको द्रव्याथिक नय ग्रहण करता है, क्योंकि नय द्रव्याथिक सामान्यरूप है। द्रव्य जिसका प्रयोजन है वह द्रव्याथिकनय है और पर्याय जिसका प्रयोजन है वह पर्यायार्थिक नय है। तथा द्रव्य और पर्याय ये सब मिल कर प्रमाणके विषय हैं।
विशेषार्थ-इस सूत्रमें ज्ञानके प्रमाण और नय ऐसे भेद करके उनके द्वारा जीवादि पदार्थोंका ज्ञान होता है यह बतलाया गया है । इसकी व्याख्या करते हुए टीकामें मुख्यतया चार बातों पर प्रकाश डाला गया है—(1) ज्ञानके पाँच भेदोंमें से किस ज्ञानका प्रमाण और नय इनमें से किसमें अन्तर्भाव होता है। (2) नय शब्दमें अल्प अक्षर होनेपर भी सूत्र में प्रमाण शब्द पहले रखने का कारण । (3) नयके भेद करके चार निक्षेपोंमें से कौन निक्षेप किस नयका विषय है इसका विचार । (4) प्रमाणके विषयकी चर्चा । प्रथम बातको स्पष्ट करते
कुछ लिखा है उसका आशय यह है कि ज्ञानके पाँच भेदोंमें-से श्रुतज्ञानके सिवा चार ज्ञान मात्र ज्ञानरूप माने गये हैं। साथ ही वे वितर्क रहित हैं, इसलिए उनका अन्तर्भाव प्रमाण ज्ञानमें ही होता है । किन्तु श्रुतज्ञान ज्ञान और वचन उभय रूप माना गया है। साथ ही वह सवितर्क है, इसलिए इसके प्रमाणज्ञान और नयज्ञान ऐसे दो भेद हो जाते हैं । यहाँ यह शंका की जा सकती है कि श्रुतज्ञान जबकि शेष ज्ञानोंके समान ज्ञानका ही एक भेद है तो फिर इसे ज्ञान और वचन उभयरूप क्यों बतलाया है ? समाधान है कि आगमरूप द्रव्य श्रुतका अन्तर्भाव श्रुतमें किया जाता है, इसलिए 1. वय॑म् । श्रु-मु.। 2. 'जावइया वयणवहा तावइया चेव होति जयवाया।' -सन्मति. 31471 3. --णस्य तत्पूर्व-- मु.। 4. --येन पर्यायत- मु.। 5. -रेषां नामस्थापनाद्रव्याणां द्रव्या-मु. ।

Translation AI Generated

## Chapter 1

[15 The characteristics and distinctions of the principles (naya) will be explained. There are two types of principles: self-interest (svartha) and other-interest (parartha). Self-interest principles are like scripture (shruta). Scripture, in turn, can be both self-interest and other-interest. Self-interest is knowledge-based, while other-interest is word-based. These distinctions are the principles (naya).

Here it is said: "Due to the fewer letters in the word 'naya', it should come before 'pramana' in the sutra." This is not a fault. The principle of 'pramana' being superior, it comes first. Superiority is always stronger. Why is 'pramana' superior? Because the formation of the principles (naya) originates from 'pramana'. Thus, it is said: "The determination of meaning through a specific conclusion based on 'pramana' is 'naya'."

'Pramana' encompasses all subjects. It is said: "All subjects are under the purview of 'pramana', while specific subjects are under the purview of 'naya'."

There are two types of 'naya': 'dravya-arthika' and 'paryaya-arthika'. The 'paryaya-arthika' naya is used to understand the essence of 'bhavana'. The other three are understood through the 'dravya-arthika' naya, as it is the general form. 'Dravya' is the object, and its purpose is 'dravya-arthika'. 'Paryaya' is the object, and its purpose is 'paryaya-arthika'. All of this is to be understood through 'pramana'.

Their nature is known through both 'pramana' and the various 'naya'. The characteristics and distinctions of 'pramana' and 'naya' will be explained later. There are two types of 'pramana': self-interest and other-interest. All knowledge except scriptural knowledge is self-interest 'pramana'. However, scriptural knowledge is both self-interest and other-interest. Knowledge-based 'pramana' is called self-interest 'pramana', and word-based 'pramana' is called other-interest 'pramana'. Their distinctions are the 'naya'.

Doubt: The word 'naya' has fewer letters, so shouldn't it be placed first in the sutra?

Solution: This is not a fault, because 'pramana' is superior, hence it is placed first. The rule is that 'superiority is always stronger'.

Doubt: Why is 'pramana' superior?

Solution: Because the formation of the principles (naya) originates from 'pramana', hence 'pramana' is superior. The scriptures say: "To know an object through 'pramana' and then determine its nature through a specific state is 'naya'."

Secondly, 'pramana' encompasses all subjects. The scriptures say: "All subjects are under the purview of 'pramana', while specific subjects are under the purview of 'naya'." Therefore, 'pramana' is superior.

There are two types of 'naya': 'dravya-arthika' and 'paryaya-arthika'. The 'paryaya-arthika' naya is concerned with the essence of 'bhavana', while the other three are understood through the 'dravya-arthika' naya, as it is the general form. 'Dravya' is the object, and its purpose is 'dravya-arthika'. 'Paryaya' is the object, and its purpose is 'paryaya-arthika'. Both 'dravya' and 'paryaya' are the subjects of 'pramana'.

Special Note: This sutra explains how knowledge is understood through the distinctions of 'pramana' and 'naya', and how they are used to understand the nature of the soul (jiva) and other objects. The commentary highlights four main points: (1) Which type of knowledge, out of the five types of knowledge, is included in 'pramana' and 'naya'. (2) The reason for placing the word 'pramana' before 'naya' in the sutra, even though 'naya' has fewer letters. (3) The consideration of which 'naya' is concerned with which of the four essences. (4) The discussion of the subject of 'pramana'.

The first point is clarified by saying that out of the five types of knowledge, only four are considered as knowledge itself, excluding scriptural knowledge. They are also devoid of reasoning, hence they are included in 'pramana' knowledge. However, scriptural knowledge is considered both knowledge and word. It also involves reasoning, hence it has two distinctions: 'pramana' knowledge and 'naya' knowledge.

Here, one might doubt: Since scriptural knowledge is just another type of knowledge like the others, why is it considered both knowledge and word?

The solution is that the scriptural object (dravya) is included in scripture itself. Therefore, 1. We. Shru-mu. 2. 'Javiya Vayanvaha Taviya Chev Hoti Jayvaya.' -Sanmati. 31471 3. Nasya Tatpurva Mu. 4. Yena Paryayat- Mu. 5. -Resham Namasthapanadravyaanam Dravya-Mu. ]