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 190

70] सर्वार्थसिद्धौ
[11108169धिगमः फलं, तस्य द्विष्ठत्वात्तत्फलेनाधिगमेनापि द्विष्ठेन भवितव्यमिति अर्यादीनामप्यधिगमः प्राप्नोति । आत्मनश्चेतनत्वात्तत्रैव समवाय इति चेत् । न; ज्ञस्वभावाभावे सर्वेषामचेतनत्वात् । जस्वभावाभ्युपगमे वा आत्मनः स्वमतविरोधः स्यात् ।
170. ननु चोक्तं ज्ञाने प्रमाणे सति फलाभाव इति । नष दोषः; अर्थाधिगमे प्रीतिदर्शनात् । शस्त्रमावस्यात्मनः कर्ममलीम सस्य करणालम्बनावर्थ निश्चये प्रीतिरुपजायते। सा फनमित्युच्यते। उपेक्षा अज्ञाननाशो वा फलम् । रागद्वेषयोरप्रणिधानमुपेक्षा। अन्धकारकल्पाज्ञाननाशो वा फलमित्युच्यते।
171. प्रमिणोति प्रमीयतेऽनेन प्रमितिमात्रं वा प्रमाणम्। किमनेन प्रमीयते । जीवा-' दिरर्थः । यदि जीवादेरधिगमे प्रमाण प्रमाणाधिगमे च अन्यत्प्रमाण परिकल्पयितव्यम् । तथा सत्यनवस्था । नानवस्था प्रदीपवत् । यथा घटादीनां प्रकाशने प्रदीपो हेतुः स्वस्वरूपप्रकाशनेऽपि स एव, न प्रकाशान्तरं मृग्यं तथा प्रमाणमपीति अवश्यं चैतदभ्युपगन्तव्यम् । प्रमेयवत्प्रमाणस्य प्रमाणान्तरपरिकल्पनायां स्वाधिगमाभावात् स्मृत्यभावः । तदभावाद् व्यवहारलोपः स्यात् ।
समाधान -यह कहना यूक्त नहीं, क्योंकि यदि सन्निकर्षको प्रमाण और अर्थ के ज्ञानको फल मानते हैं तो सन्निकर्ष दो में रहनेवाला होनेसे उसके फलस्वरूप ज्ञानको भी दोमें रहनेवाला होना चाहिए इसलिए घट-पटादि पदार्थोके भी ज्ञानकी प्राप्ति होती है। शंका-आत्मा चेतन है, अतः उसीमें ज्ञानका समवाय है ? समाधान-नहीं, क्योंकि आत्माको ज्ञस्वभाव नहीं मानने पर सभी पदार्थ अचेतन प्राप्त होते हैं। यदि आत्माको ज्ञस्वभाव माना जाता है, तो स्वमतका विरोध होता है।
8170.. पहले पर्वपक्षीने जो यह कहा है कि ज्ञानको प्रमाण मानने पर फलका अभाव होता है सो यह कोई दोष नहीं; क्योंकि पदार्थके ज्ञान होने पर प्रीति देखी जाती है। यद्यपि आत्मा ज्ञस्वभाव है तो भी वह कर्मोंसे मलोन है अतः इन्द्रियों के आलम्बनसे पदार्थका निश्चय होने पर उसके जो प्रीति उत्पन्न होती है वही प्रमाणका फल कहा जाता है । अथवा उपेक्षा या अज्ञानका नाश प्रमाणका फल है। राग-द्वेषरूप परिणामोंका नहीं होना उपेक्षा है और अन्धकारके समान अज्ञानका दूर हो जाना अज्ञाननाश है । सो ये भी प्रमाण के फल हैं।
8171.प्रमाण शब्दका व्युत्पत्तिलभ्य अर्थ है-प्रमिणोति, प्रमीयतेऽनेन प्रमितिमात्रं वा प्रमाणम-जो अच्छी तरह मान करता है, जिसके द्वारा अच्छी तरह मान किया जाता है या प्रमितिमात्र प्रमाण है। शंका-प्रमाणके द्वारा क्या जाना जाता है ? समाधान-जीवादि पदार्थ जाने जाते हैं। शंका-यदि जीवादि पदार्थोंके ज्ञान में प्रमाण कारण है तो प्रमाणके ज्ञानके अन्य प्रमाणको कारण मानना चाहिए। और ऐसा माननेपर अनवस्था दोष प्राप्त होता है ? समाधानजीवादि पदार्थोंके ज्ञानमें प्रमाणको कारण मानने पर अनवस्था दोष नहीं आता, जैसे दीपक । जिस प्रकार घटादि पदार्थों के प्रकाश करने में दीपक हेतु है और अपने स्वरूपके प्रकाश करने में भी वही हेतु है, इसके लिए प्रकाशान्तर नहीं ढूंढना पड़ता। उसी प्रकार प्रमाण भी है यह बात अवश्य मान लेनी चाहिए। अब यदि प्रमेयके समान प्रमाणके लिए अन्य प्रमाण माना जाता है तो स्व का ज्ञान नहीं होनेसे स्मृति का अभाव हो जाता है और स्मृति का अभाव हो जानेसे व्यवहार का लोप हो जाता है।
1. 'अज्ञाननिवृत्तिहानोपादानोपेक्षाश्च फलम् ।-प. मु. 5191'यदा संनिकर्षस्तदा ज्ञान प्रमितिः । यदा ज्ञानं तदा हानोपादानोपेक्षाबुद्धयः फलम् ।'-11113 न्या. भा. । 2. -लाज्ञानाभाव: अज्ञाननाशो मु. । 3. -विगमे अन्य-मु.। 4. हेतु: तत्स्व-मु.। 5.न्तरमस्य मृग्यम्-मु. ।
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## 70] Sarvarthasiddhi

[11108169 Dhigama is the fruit, and because it is dual, the fruit, Dhigama, must also be dual. Therefore, the Dhigama of Aryas etc. is also obtained. If it is said that because the self is conscious, there is Samavaya in it, then it is not so; because in the absence of Jnasvabhava, all are unconscious. If Jnasvabhava is accepted, then there would be a contradiction of one's own opinion.

170. It is said that there is no fruit in knowledge being the proof. This is not a fault; because pleasure is seen in the understanding of the object. When the self, though having Jnasvabhava, is still stained by karma, pleasure arises upon the certainty of the object by the dependence on the sense organs. This is called the fruit. Indifference or the destruction of ignorance is the fruit. Indifference is the non-attachment to raga and dvesha. The destruction of ignorance, which is like darkness, is also called the fruit.

171. Praman means that which makes one know, or that by which one knows, or simply the measure of knowing. What is known by this? The object, such as the soul, etc. If proof is the cause of the knowledge of the soul, etc., then another proof must be assumed for the knowledge of the proof. If this is so, then there is an infinite regress. There is no infinite regress, just like a lamp. Just as a lamp is the cause of the illumination of pots, etc., and is also the cause of the illumination of its own form, so also there is no need to seek another illumination. Similarly, proof is also like this. It is necessary to accept this. If another proof is assumed for the proof, like the object, then there is no knowledge of oneself, and hence there is no memory. In the absence of memory, there would be no practice.

**Explanation:** It is not right to say that if proximity is considered as proof and the knowledge of the object as the fruit, then because proximity is dual, the knowledge resulting from it should also be dual. Therefore, the knowledge of pots, etc. is also obtained.

**Doubt:** The self is conscious, therefore, there is Samavaya of knowledge in it?

**Explanation:** No, because if the self is not considered to have Jnasvabhava, then all objects are found to be unconscious. If the self is considered to have Jnasvabhava, then there would be a contradiction of one's own opinion.

**170..** The first party, who said that there is no fruit in considering knowledge as proof, is not at fault; because pleasure is seen when there is knowledge of the object. Although the self has Jnasvabhava, it is still stained by karma. Therefore, when the certainty of the object arises from the dependence on the sense organs, the pleasure that arises from it is called the fruit of the proof. Or, indifference or the destruction of ignorance is the fruit of the proof. The non-occurrence of raga and dvesha-like transformations is indifference, and the removal of ignorance, which is like darkness, is the destruction of ignorance. These are also the fruits of the proof.

**171.** The meaning of the word Praman, as derived from its etymology, is - Praminoti, Pramiyate'nena Pramitimatram va Pramanam - that which makes one know well, that by which one knows well, or simply the measure of knowing.

**Doubt:** What is known by the proof?

**Explanation:** The object, such as the soul, etc. is known.

**Doubt:** If proof is the cause of the knowledge of the soul, etc., then another proof must be assumed for the knowledge of the proof. And if this is assumed, then the fault of infinite regress arises?

**Explanation:** There is no fault of infinite regress in considering proof as the cause of the knowledge of the soul, etc., just like a lamp. Just as a lamp is the cause of the illumination of pots, etc., and is also the cause of the illumination of its own form, so also there is no need to seek another illumination. Similarly, proof is also like this. This must be accepted. Now, if another proof is assumed for the proof, like the object, then there is no knowledge of oneself, and hence there is no memory. In the absence of memory, there would be no practice.

1. 'Ajnana Nivritti Hanopaadanoupekshaasch Falm. - P. Mu. 5191' Yada Sannikarshastatda Gnan Pramitih. Yada Gnanam Tadah Hanopaadanoupeksha Buddhayah Falm. - 11113 Nya. Bha. | 2. - Lajnaanabhavah Ajnana Nasho Mu. | 3. - Vigame Anya - Mu. | 4. Hetuh Tat-sv - Mu. | 5. - Antaram Asya Mrigam - Mu. |