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 196

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सर्वार्थसिद्धौ
8181. प्रभिहितोभयत्रकारस्य प्रमाणस्य आविप्रकारविशेष प्रतिपत्यर्थमाह
मतिः स्मृति: संज्ञा चिन्ताभिनिबोध इत्यनर्थान्तरम् ॥13॥
8182 1 आदौ उद्दिष्टं यज्ज्ञानं तस्य पर्यायशब्दा एते वेदितव्याः; मतिज्ञानावरणक्षयोपशमान्तरं गनिमित्तजनितोपयोग विषयत्वादेतेषां श्रुतादिष्वप्रवृत्तेश्च । मननं मतिः, स्मरणं स्मृतिः, संज्ञानं संज्ञा, चिन्तनं चिन्ता, अभिनिबोधनमभिनिबोध इति । यथासंभवं विग्रहान्तरं विज्ञेयम् । 183. सत्यपि प्रकृतिभेदे रुढिबललाभात् पर्यायशब्दत्वम् । यथा इन्द्रः शक्रः पुरन्दर इति इन्दनादिक्रिया भेदेऽपि शचीपतेरेकस्यैव संज्ञा । समभिरूढनयापेक्षया तेषामर्थान्तरकल्पनायां मत्यादिष्वपिसक्रम विद्यत एव। किं तु मतिज्ञानावरणक्षयोपशमनिमितोपयोगं 'नातिवर्तन्त इति मत्रा विवक्षितः । 'इति' शब्द: ' प्रकारार्थ: : एवं प्रकाश अस्य पर्यायशब्दा इति । अभियार्थो वा । मति स्मृतिः संज्ञा चिन्ता अभिनिबोध इत्येतैर्योऽर्थोऽभिधीयते स एक एव इति ।
[1113 § 181
$ 181 प्रमाण प्रत्यक्ष और परोक्ष ये दो भेद कहे। अब हम प्रथम प्रकारके प्रमाणके विशेषका ज्ञान करानेके लिए आगेका सूत्र कहते हैं
मति, स्मृति, संज्ञा, चिन्ता और श्रभिनिबोध ये पर्यायवाची नाम हैं ।। 13u
8182. आदिमें जो ज्ञान कहा है उसके ये पर्यायवाची शब्द जानने चाहिए, क्योंकि ये मतिज्ञानावरण कर्मके क्षयोपशमरूप अन्तरंग निमित्तसे उत्पन्न हुए उपयोगको विषय करते हैं और इनकी श्रुतादिक में प्रवृत्ति नहीं होती । 'मननं मतिः, स्मरण स्मृतिः, संज्ञानं संज्ञा, चिन्तनं चिन्ता और अभिनिबोधनमभिनिबोधः' यह इनकी व्युत्पत्ति है । यथा सम्भव इनका दूसरा विग्रह जानना चाहिए ।
8183. यद्यपि इन शब्दोंकी प्रकृति अलग-अलग है अर्थात् यद्यपि ये शब्द अलग-अलग धातुसे बने हैं तो भी रूढ़िसे पर्यायवाची हैं। जैसे इन्द्र, शक और पुरन्दर । इनमें यद्यपि इन्द आदि क्रियाकी अपेक्षा भेद है तो भी ये सब एक शचीपतिकी वाचक संज्ञाएँ हैं । अब यदि समभिरूढ नयकी अपेक्षा इन शब्दोंका अलग-अलग अर्थ लिया जाता है तो वह क्रम मति आदि शब्दों में भी पाया जाता है । किन्तु ये मति आदि मतिज्ञानावरण कर्मके क्षयोपशमरूप निमित्तसे उत्पन्न हुए उपयोगको उल्लंघन नहीं करते हैं यह अर्थ यहाँपर विवक्षित है । प्रकृत में 'इति' शब्द प्रकारवाची है जिससे यह अर्थ होता है कि इस प्रकार ये मति आदि मतिज्ञानके पर्यायवाची शब्द हैं । अथवा प्रकृत में मति शब्द अभिधेयवाची है जिसके अनुसार यह अर्थ होता है कि मति, स्मृति, संज्ञा, चिन्ता और अभिनिबोध इनके द्वारा जो अर्थ कहा जाता है वह एक ही है ।
विशेषार्थ - इस सूत्र में मतिज्ञानके पर्यायवाची नाम दिये गये हैं । षट्खण्डागमके प्रकृति अनुयोगद्वार में भी मतिज्ञानके ये ही पर्यायवाची नाम आये हैं । अन्तर केवल यह है कि वहाँ विज्ञान नाम न देकर आभिनिबोधिकज्ञान नाम दिया है और फिर इसके संज्ञा, स्मृति, मति और चिन्ता ये चार पर्यायवाची नाम दिये हैं। इससे जो लोग प्रकृतमें मतिका अर्थ वर्तमान ज्ञान, स्मृतिका अर्थ स्मरणज्ञान, संज्ञाका अर्थ प्रत्यभिज्ञान, चिन्ताका अर्थ तर्क और अभिनिबोधका अर्थ अनुमान करते हैं वह विचारणीय हो जाता है । वास्तव में यहाँ इन नामोंका विविध ज्ञानों
1. आदी यदुद्दिष्ठं ज्ञानं मु. । 2. 'बहवो हि शब्दा: एकार्था भवन्ति । तद्यथा - 'इन्द्र: शक्रः पुरुहूत: पुरन्दरः ।' पा. म. भा. 11212145 3. संज्ञा: । सम - मु. 4. नातिवर्तत इति मु. ।
5. कारार्थं । एवं आ, दि. 1, दि 2 । 'हेतावेवं प्रकारे च व्यवच्छेदे विपर्यये । प्रादुर्भावे समाप्ती च इतिशब्दः प्रकीर्तितः । ' -अने. ना. श्लो. ।

Translation AI Generated

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**Sarvarthasiddhi**
8181. To understand the specific types of **aviprakara** (non-differentiation) of the **pramana** (means of knowledge) which is stated in both places, it is said:
**Mati**, **Smriti**, **Sanjna**, **Chinta**, and **Abhinibodha** are synonyms. ||13||
8182. 1. Firstly, the knowledge that is stated, its synonyms should be known; because these are the objects of use arising from the **avaranakshaya** (destruction of karmic veils) and **upashama** (sublimation) of **matijnana** (knowledge of the mind), and they are not used in **shruta** (scriptural knowledge) etc. **Manana** is **mati**, **smarana** is **smriti**, **sanjnana** is **sanjna**, **chintana** is **chinta**, and **abhinibodhana** is **abhinibodha**. As far as possible, other **vigraha** (analyses) should be known. 183. Even though there is a difference in their nature, they are synonyms due to the strength of usage. For example, **Indra**, **Shakra**, and **Purandara** are all names for the same **Shachipati** (Lord of Shachi), even though there is a difference in the actions of **Indana** etc. If we consider the meaning of these words according to the **samabhirudha** (common usage) **naya** (principle), then we find a difference in the meaning of **mati** etc. However, the intended meaning here is that they do not transcend the use arising from the **avaranakshaya** and **upashama** of **matijnana**. The word "**iti**" is used to indicate the type. Thus, these are synonyms of **matijnana**. Or, the word "**mati**" is used to indicate the object. According to this, the meaning conveyed by **mati**, **smriti**, **sanjna**, **chinta**, and **abhinibodha** is one and the same.
[1113 § 181
$ 181 **Pramana** is said to have two types: **pratyaksha** (direct perception) and **paroksha** (indirect perception). Now, we will state the next **sutra** (aphorism) to explain the specific types of the first type of **pramana**.
**Mati**, **Smriti**, **Sanjna**, **Chinta**, and **Abhinibodha** are synonyms. || 13u
8182. The knowledge that is stated in the beginning, its synonyms should be known, because these are the objects of use arising from the **avaranakshaya** and **upashama** of **matijnana**, and they are not used in **shruta** etc. **Manana** is **mati**, **smarana** is **smriti**, **sanjnana** is **sanjna**, **chintana** is **chinta**, and **abhinibodhana** is **abhinibodha**. As far as possible, other **vigraha** should be known.
8183. Even though these words have different natures, i.e., even though they are formed from different roots, they are synonyms due to usage. For example, **Indra**, **Shakra**, and **Purandara**. Even though there is a difference in the actions of **Indana** etc., these are all names for the same **Shachipati**. Now, if we consider the meaning of these words according to the **samabhirudha naya**, then we find a difference in the meaning of **mati** etc. However, the intended meaning here is that these **mati** etc. do not transcend the use arising from the **avaranakshaya** and **upashama** of **matijnana**. In the text, the word "**iti**" is used to indicate the type, which means that these **mati** etc. are synonyms of **matijnana**. Or, in the text, the word "**mati**" is used to indicate the object, which means that the meaning conveyed by **mati**, **smriti**, **sanjna**, **chinta**, and **abhinibodha** is one and the same.
**Special Note:** This **sutra** gives the synonyms of **matijnana**. In the **Prakrti Anuyoga** chapter of the **Shatkhandagama**, these are also given as synonyms of **matijnana**. The only difference is that there, instead of **vijnana** (knowledge), the term **abhinibodhikjnana** is used, and then its four synonyms are given: **sanjna**, **smriti**, **mati**, and **chinta**. This makes it worth considering the view of those who interpret the meaning of **mati** as present knowledge, **smriti** as remembered knowledge, **sanjna** as recognition, **chinta** as reasoning, and **abhinibodha** as inference. In reality, these terms refer to various types of knowledge.
1. **Aadi yaduddishtan jnanam mu.** | 2. **"Bahvo hi shabda ekarttha bhavanti. Tadyatha - 'Indra: Shakra: Puruhuta: Purandara:'.** Pa. Ma. Bha. 11212145 3. **Sanjna:** | Sama - Mu. 4. **Nativaratat iti mu.** |
5. **Karartham. Evam a, di. 1, di 2.** **"Hetvaevam prakare cha vyavachchede viparyaye. Pradurbhaave samaapti cha iti shabda: prakirtita:."** - Ane. Na. Shlo. |