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

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प्रथमोऽध्यायः
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8194. बहुबहुविधयोः कः प्रतिविशेषः; यावता 'बहुष्वपि बहुत्वमस्ति बहुविधेष्वपि बहुत्वमस्ति ? एकप्रकारनानाप्रकारकृतो विशेषः । उक्तनिःसृतयोः कः प्रतिविशेषः ; यावता सकल निःसरणान्निःसृतम् । उदतमप्येवंविधमेव ? श्रयमस्ति विशेषः, अन्योपदेश पूर्वकं ग्रहणमुक्तम् । स्वत एव ग्रहणं निःसृतम् ।
$ 195. अपरेषां क्षिप्रनिःसृत इति पाठः । त एवं वर्णयन्ति श्रोत्रेन्द्रियेण शब्दमवगृह्यमाणं मयूरस्य वा कुररस्य वेति कश्चित्प्रतिपद्यते । अपरः स्वरूपमेवाश्रित्य' इति ।
196 वावग्रहस्य धारणायाश्च कः प्रतिविशेषः ? उच्यते, क्षयोपशमप्राप्तिकाले विशुद्धपरिणाम संतत्या प्राप्तात्क्षयोपशमात्प्रथमसमये यथावग्रहस्तथैव द्वितीयादिष्वपि समयेषु aa arधक इति वावग्रह इत्युच्यते । यदा पुनविशुद्धपरिणामस्य संक्लेशपरिणामस्य च मिश्रणात्क्षयोपशमो भवति तत उत्पद्यमानोऽवग्रहः कदाचित् बहूनां कदाचिदल्पस्य कदाचिद् बहुविधस्य कदाचिदेकविधस्य वेति न्यूनाधिकभावादध्य वावग्रह इत्युच्यते । धारणा पुनगृहीतार्थाविस्मरणकारणमिति महदनयोरन्तरम् ।
8191. शंका - बहु और बहुविधमें क्या अन्तर है, क्योंकि बहु और बहुविध इन दोनोंमें बहुतपना पाया जाता है ? समाधान-इनमें एक प्रकार और नाना प्रकारकी अपेक्षा अन्तर है । अर्थात् बहुमें प्रकारभेद इष्ट नहीं और बहुविधमें प्रकारभेद इष्ट है । शंका-उक्त और निःसृतमें क्या अन्तर है- क्योंकि वस्तुका पूरा प्रकट होना निःसृत है और उक्त भी इसी प्रकार है ? समाधान- इन दोनोंमें अन्तर यह है - अन्यके उपदेशपूर्वक वस्तुका ग्रहण करना उक्त है और स्वतः ग्रहण करना निःसृत है ।
195. कुछ आचार्योंके मतसे क्षिप्रानिःसृतके स्थान में 'क्षिप्रनिःसृत' ऐसा पाठ है । वे ऐसा व्याख्यान करते हैं कि श्रोत्र इन्द्रियके द्वारा शब्दको ग्रहण करते समय वह मयूरका है अथवा कुररका है ऐसा कोई जानता है। दूसरा स्वरूपके आश्रयसे ही जानता है ।
8196 शंका - ध्रुवावग्रह और धारणा में क्या अन्तर है ? समाधान - क्षयोपशमकी प्राप्ति के समय विशुद्ध परिणामोंकी परम्पराके कारण प्राप्त हुए क्षयोपशमसे प्रथम समय में जैसा अवग्रह होता है वैसा ही द्वितीयादिक समयोंमें भी होता है, न न्यून होता है और न अधिक । यह
वाग्रह है। किन्तु जब विशुद्ध परिणाम और संक्लेश परिणामोंके मिश्रण से क्षयोपशम होकर उससे अवग्रह होता है तब वह कदाचित् बहुतका होता है, कदाचित् अल्पका होता है, कदाचित् बहुविधा होता है और कदाचित् एकविधका होता है । तात्पर्य यह कि उनमें न्यूनाधिक भाव होता रहता है, इसलिए वह अध्र वावग्रह कहलाता है किन्तु धारणा तो गृहीत अर्थ के नहीं भूलने के कारणभूत ज्ञानको कहते हैं, अतः ध्रुवावग्रह और धारणा में बड़ा अन्तर है ।
विशेषार्थ - ये अवग्रह आदि मतिज्ञान द्वारा जाननेरूप क्रिया के भेद हैं और बहु आदि उनके कर्म हैं इसलिए इस सूत्र में इनका इसीरूपसे निर्देश किया गया है । मतिज्ञान द्वारा पदार्थोंका बहु आदिरूप इतने प्रकारसे अवग्रहण, ईहन, अवाय और धारण होता है यह इसका तात्पर्य है । इन बहु आदिके स्वरूपका तथा उनके अन्तरका व्याख्यान टीकामें किया ही है। मालूम होता है कि पूज्यपाद स्वामी के समय इस सूत्र के दो पाठ प्रचलित थे और उनका दो प्रकार से व्याख्यान भी किया जाता "था जिनका उल्लेख पूज्यपाद स्वामीने स्वयं किया है। एक पाठ जो उस समय अधिक मान्य था या पूज्यपाद स्वामी जिसे मूल पाठ मानते रहे उसका उल्लेख तो उन्होंने व्याख्यानरूपसे किया 1. बहुपु बहुविधे । - मु. 2. -- मेवानिःसृत - आ., दि. 1, दि. 2, मु. 1 3. नोनाभ्य -- ता.,
न., मु.

Translation AI Generated

## Chapter 1
[81]

**8194.** What is the difference between *bahu* (many) and *bahuvidha* (manifold)? Since both *bahu* and *bahuvidha* imply multiplicity, what is the distinction? The difference lies in the aspect of *ekaprakara* (one type) and *nana-prakara* (various types). *Bahu* does not imply different types, while *bahuvidha* does.

What is the difference between *ukta* (said) and *nihsrita* (emanated)? Since everything that is emanated is also said, what is the distinction? The difference is that *ukta* refers to the grasping of an object through the instruction of another, while *nihsrita* refers to the grasping of an object by oneself.

**195.** Some teachers read the text as "kshipra-nihsrita" (quickly emanated). They explain it as follows: When one hears a sound through the ear, one may know that it is the sound of a peacock or a cuckoo. Another may know it by relying on its form.

**196.** What is the difference between *dhruva-avagraha* (firm grasping) and *dharana* (retention)? It is said that at the time of the attainment of *kshayopashama* (cessation of karmic afflictions), the *avagraha* (grasping) that occurs due to the continuous stream of pure *parinama* (transformation) remains the same in the first, second, and subsequent moments, neither decreasing nor increasing. This is called *dhruva-avagraha*. However, when *kshayopashama* arises from the mixture of pure and impure *parinama*, the resulting *avagraha* may be of many, few, manifold, or single types. In other words, there is a fluctuation in its quantity and quality. This is called *adhruva-avagraha*. *Dharana*, on the other hand, refers to the knowledge that prevents forgetting the grasped object. Therefore, there is a significant difference between *dhruva-avagraha* and *dharana*.

**8191.** **Doubt:** What is the difference between *bahu* (many) and *bahuvidha* (manifold)? Since both *bahu* and *bahuvidha* imply multiplicity, what is the distinction?

**Solution:** The difference lies in the aspect of *ekaprakara* (one type) and *nana-prakara* (various types). *Bahu* does not imply different types, while *bahuvidha* does.

**Doubt:** What is the difference between *ukta* (said) and *nihsrita* (emanated)? Since everything that is emanated is also said, what is the distinction?

**Solution:** The difference is that *ukta* refers to the grasping of an object through the instruction of another, while *nihsrita* refers to the grasping of an object by oneself.

**195.** Some teachers read the text as "kshipra-nihsrita" (quickly emanated). They explain it as follows: When one hears a sound through the ear, one may know that it is the sound of a peacock or a cuckoo. Another may know it by relying on its form.

**8196.** **Doubt:** What is the difference between *dhruva-avagraha* (firm grasping) and *dharana* (retention)?

**Solution:** At the time of the attainment of *kshayopashama* (cessation of karmic afflictions), the *avagraha* (grasping) that occurs due to the continuous stream of pure *parinama* (transformation) remains the same in the first, second, and subsequent moments, neither decreasing nor increasing. This is called *dhruva-avagraha*. However, when *kshayopashama* arises from the mixture of pure and impure *parinama*, the resulting *avagraha* may be of many, few, manifold, or single types. In other words, there is a fluctuation in its quantity and quality. This is called *adhruva-avagraha*. *Dharana*, on the other hand, refers to the knowledge that prevents forgetting the grasped object. Therefore, there is a significant difference between *dhruva-avagraha* and *dharana*.

**Special Note:** These *avagraha* etc. are different types of actions of knowing through *mati-jnana* (knowledge of perception), and *bahu* etc. are their respective actions. Therefore, they are mentioned in this sutra in a concise manner. The meaning is that through *mati-jnana*, objects are grasped, perceived, rejected, and retained in various ways, such as *bahu* etc. The nature of these *bahu* etc. and their differences are explained in the commentary. It seems that during the time of Pujyapada Swami, there were two readings of this sutra, and it was also explained in two ways, which Pujyapada Swami himself mentioned. He explained the reading that was more accepted at that time or the one that he considered the original text. 1. *bahu* and *bahuvidha*. - Mu. 2. *meva-nihsrita* - A., Di. 1, Di. 2, Mu. 1 3. *nouna-abhya* - Ta., N., Mu.