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 193

- 112 8 176] प्रथमोऽध्यायः
[73 ल्यायते । अत उपमानागमादीनामत्रवान्तर्भावः। 8 175. अभिहितलक्षणात्परोक्षादितरस्य सर्वस्य प्रत्यक्षत्वप्रतिपादनार्थमाह--
प्रत्यक्षमन्यत् ॥12॥ 8176. अक्षणोति व्याप्नोति जानातीत्यक्ष आत्मा। तमेव प्राप्तक्षयोपशम प्रक्षीणावरण या प्रतिनियतं प्रत्यक्षम् । अवधिदर्शनं केवलदर्शनमपि अक्षमेव प्रतिनियतमतस्तस्यापि ग्रहणं प्राप्नोति। नैष दोषः; ज्ञानमित्यनुवर्तते, तेन दर्शनस्य व्यदासः। एवमपि विभडज्ञानमक्षमेय उत्पन्न होते हैं अतः ये परोक्ष कहलाते हैं । उपमान और आगमादिक भी ऐसे ही हैं अतः इनको... भी इन्हींमें अन्तर्भाव हो जाता है।
विशेषार्थ-पिछले सूत्र में दो प्रकारके प्रमाणोंका उल्लेख कर आये हैं। वे दो प्रमाण कौन हैं और उनमें पाँच ज्ञानोंका कैसे विभाग होता है यह बतलाना शेष है, अत: ग्यारहवें और बारहवें सूत्रों द्वारा यही बतलाया गया है। उसमें भी ग्यारहवें सूत्र द्वारा प्रमाणके पहले भेदकी परोक्ष संज्ञा बतलाकर उसमें मतिज्ञान और श्रुतज्ञानका अन्तर्भाव किया गया है। दूसरे लोग जो इन्द्रियोंका अविषय है उसे परोक्ष कहते हैं। किन्तु जैन परम्परामें परोक्षता और प्रत्यक्षता यह ज्ञानका धर्म मानकर उस प्रकारसे उनकी व्याख्या की गयी है। जैन परम्पराके अनुसार, परकी सहायतासे जो अक्ष अर्थात् आत्माके ज्ञान होता है वह परोक्ष ज्ञान कहलता है परोक्ष शब्दका म अर्थ लिया गया है। मतिज्ञान और श्रतज्ञान ये दोनों ज्ञान ऐसे हैं जो यथासम्भव इन्द्रिय. मन तथा प्रकाश और उपदेश आदिके बिना नहीं हो सकते, अत: ये दोनों परोक्ष माने गये हैं। दार्शनिक ग्रन्थोंमें इन्द्रिय ज्ञानका सांव्यवहारिक प्रत्यक्षरूपसे उल्लेख देखनेको मिलता है। सो यह कथन औपचारिक जानना चाहिए। दूसरे लोगोंने अक्षका अर्थ इन्द्रिय करके इन्द्रियज्ञान को प्रत्यक्ष कहा है। वहाँ इसी अपेक्षासे इन्द्रिय ज्ञानको सांव्यवहारिक प्रत्यक्ष लिखा गया है ऐसा यहां जानना चाहिए। वस्तुतः आत्माके सिवा अन्य निमित्तसे जितना भी ज्ञान होता है वह सब परोक्ष ही है। उपमान, आगम आदि और जितने ज्ञान हैं वे भी अन्यकी अपेक्षाके बिना नहीं होते अतः उनका इन्हीं ज्ञानोंमें अन्तर्भाव हो जानेसे मुख्यतः परोक्ष ज्ञान दो ही ठहरते हैं एक मतिज्ञान और दसरा श्रतज्ञान । यहाँ इतना विशेष जानना चाहिए कि ये ज्ञान केवल बाह्य निमित्तसे नहीं होते हैं। मुख्यतया इनकी उत्पत्तिमें मतिज्ञानावरण और श्रुतज्ञानावरण कर्मका क्षयोपशम आवश्यक है। आत्माकी ऐसी योग्यता हए, बिना ये ज्ञान नहीं होते। ऐसी योग्यताके होने पर बाह्यनिमित्त सापेक्ष इनकी प्रवृत्ति होती है यह उक्त कथनाका सार है।
8175 परोक्षका लक्षण कहा । इससे बांकीके सब ज्ञान प्रत्यक्ष हैं इस बातको बतलानेके लिए आगेका सूत्र कहते हैं
शेष सब ज्ञान प्रत्यक्ष प्रमाण है ॥12॥
8176 अक्ष शब्दका व्युत्पत्तिलभ्य अर्थ है-अक्ष्णोति व्याप्नोति जानातीत्यक्ष आत्मा। अक्ष, व्याप और ज्ञा ये धातुएँ एकार्थक हैं, इसलिए अक्षका अर्थ आत्मा होता है । इस प्रकार क्षयोपशमवाले या आवरणरहित केवल आत्माके प्रति जो नियत है अर्थात् जो ज्ञान बाह्य
न्द्रयादिककी अपेक्षासे न होकर केवल क्षयोपशमवाले या आवरणरहित आत्मासे होता है वह प्रत्यक्ष ज्ञान कहलाता है। शंका-अवधिदर्शन और केवलदर्शन भी अक्ष अर्थात आत्माके प्रति नियत हैं अतः प्रत्यक्ष शब्दके द्वारा उनका भी ग्रहण प्राप्त होता है ? समाधान-यह कोई दोष नहीं, क्योंकि प्रकृतमें ज्ञान शब्दकी अनुवृत्ति है, जिससे दर्शनका निराकरण हो जाता है। 1.-ज्ञानमपि प्रति-म.।

Translation AI Generated

## Chapter 1

[112 8 176] Chapter 1
[73 brought. Therefore, inference, analogy, etc. are included in this. 8 175. To explain that all other knowledge except that which is directly perceived is indirect, the sutra says:
"Other than direct perception is indirect." ||12|| 8176. "Akshnauti, vyaapnoti, jaanaati" - the soul is Akshya. The knowledge that is constant in the soul, which has attained the destruction and cessation of the karmas of knowledge, and is free from the veils, is direct perception. Avadhi-darshan and Kevala-darshan are also Akshya, and therefore, they are also included in this. This is not a fault, because the word "knowledge" is implied, which negates the meaning of "darshan". Even though there are many types of knowledge, they are all Akshya, and therefore, they are all direct perception. Those that are not Akshya are called indirect. Inference, analogy, etc. are also not Akshya, and therefore, they are also included in this.

**Special Note:** In the previous sutra, two types of proofs were mentioned. It remains to be explained what these two proofs are and how the five types of knowledge are divided among them. Therefore, the eleventh and twelfth sutras explain this. The eleventh sutra explains the indirect nature of the first type of proof and includes mati-gyan and shruti-gyan in it. Others define indirect knowledge as that which is not the object of the senses. However, in the Jain tradition, indirectness and directness are considered as the nature of knowledge, and they are explained accordingly. According to the Jain tradition, knowledge that is obtained through the help of others, i.e., knowledge that is obtained through the Akshya, or the soul, is called indirect knowledge. The word "paroksha" is used in this sense. Mati-gyan and shruti-gyan are both types of knowledge that cannot be obtained without the help of the senses, mind, light, and teachings, etc. Therefore, they are both considered indirect. In philosophical texts, sensory knowledge is mentioned as direct knowledge in a practical sense. Therefore, this statement should be understood in a formal sense. Others have defined Akshya as the senses and have called sensory knowledge as direct perception. In that context, sensory knowledge is written as direct perception in a practical sense. In reality, all knowledge that is obtained through means other than the soul is indirect. Inference, analogy, etc., and all other types of knowledge are also not obtained without the help of others. Therefore, they are all included in these two types of knowledge, namely mati-gyan and shruti-gyan. It is important to note that these types of knowledge are not obtained only through external means. The destruction and cessation of the karmas of mati-gyan and shruti-gyan are essential for their origin. Without the soul's ability to do so, these types of knowledge cannot be obtained. When the soul has this ability, these types of knowledge arise in relation to external means. This is the essence of the above statement.

8175 The characteristic of indirect knowledge was stated. To explain that all other types of knowledge are direct, the next sutra says:
"All other knowledge is direct proof." ||12||

8176 The etymological meaning of the word "Akshya" is: "Akshnauti, vyaapnoti, jaanaati" - the soul is Akshya. The roots "Akshnauti", "vyaapnoti", and "jaanaati" have the same meaning, therefore, the meaning of "Akshya" is the soul. Thus, the knowledge that is constant in the soul, which has attained the destruction and cessation of the veils, and is free from the veils, i.e., the knowledge that is not obtained through external means such as the senses, but only through the soul that has attained the destruction and cessation of the veils, is called direct perception.

**Doubt:** Avadhi-darshan and Kevala-darshan are also Akshya, i.e., they are also constant in the soul. Therefore, they are also included in the meaning of the word "direct perception".

**Solution:** This is not a fault, because the word "knowledge" is implied in the context, which negates the meaning of "darshan". 1.-Knowledge is also constant in the soul.