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 203

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प्रथमोऽध्यायः 8 200. व्यञ्जनमव्यक्तं शब्दादिजातं तस्यावग्रहो भवति नेहादयः। किमर्थमिदम् ? नियमार्थम्, अवग्रह एव नेहादय इति । स तहि एवकारः कर्तव्यः ? न कर्तव्यः, ' सिद्धे विधिरारभ्यमाणो नियमार्थ' इति अन्तरेणवकारं नियमार्थो भविष्यति । ननु अवग्रहग्रहणमुभयत्र तुल्यं तत्र किं कृतोऽयं विशेषः ? अर्थावग्रहव्यञ्जनावग्रहयोळक्ताव्यक्तकृतो विशेषः । कथम् ? अभिनवशरावाद्रीकरणवत् । यथा जलकणद्वित्रा "सिक्तः सरावोऽभिनवो नाद्रीभवति, स एव पुनःपुनः सिच्यमानः शस्तिम्यति, एवं श्रोत्रादिष्विन्द्रियेषु शब्दादिपरिणताः पुद्गला 'द्विवादिषु समयेषु गृह्यमाणा न व्यक्तीभवन्ति, पुनःपुनरवग्रहे सति व्यक्तीभवन्ति । अतो व्यक्तग्रहणात्प्राग्व्यञ्जनावग्रहः व्यक्त ग्रहणमर्यावग्रहः । ततोऽव्यक्तावग्रहणादीहादयो न भवन्ति। 8 201 सर्वेन्द्रियाणामविशेषेण व्यञ्जनावग्रहप्रसङ्गे यत्रासंभवस्तदर्थप्रतिषेधमाह
न चक्षुरनिन्द्रियाभ्याम् ॥19॥ 8200. अव्यक्त शब्दादिके स हको व्यंजन कहते हैं। उसका अवग्रह ही होता है, ईहादिक नहीं होते । शंका-यह सूत्र किसलिए आया है ? समाधान-अवग्रह ही होता है, ईहादिक नहीं होते इस प्रकारका नियम करनेके लिए यह सूत्र आया है । शंका-तो फिर इस सूत्रमें एवकारका निर्देश करना चाहिए। समाधान नहीं करना चाहिए, क्योंकि किसी कार्यके सिद्ध रहते हुए यदि उसका पुनः विधान किया जाता है तो वह नियमके लिए होता है' इस नियमके अनुसार सूत्रमें एवकारके न करने पर भी वह नियमका प्रयोजक हो जाता है। शंका-जब कि अवग्रहका ग्रहण दोनों जगह समान है तब फिर इनमें अन्तर किंनिमित्तक है ? समाधान-अर्थावग्रह और व्यंजनावग्रह में व्यक्त ग्रहण और अव्यक्त ग्रहणकी अपेक्षा अन्तर है। शंका-कैसे ? समाधान-जैसे माटोका नया सकोरा जलके दो तोन कणोंसे सोचने पर गीला नहीं होता और पुनः पुनः सोंचने पर वह धोरे-धोरे गोला हो जाता है इसो प्रकार श्रात्र आदि इन्द्रियों के द्वारा किये गये शब्दादिरूप पुदगल स्कन्ध दो तान समयों में व्यक्त नहीं होते हैं, किन्तु पून:-पुनः ग्रहण होनेपर वे व्यक्त हो जाते हैं। इससे सिद्ध हुआ कि व्यक्त ग्रहगसे पहले-पहले व्यंजनावग्रह होता है और व्यक्त ग्रहणका नाम अर्थावग्रह है। यही कारण है कि अव्यक्त ग्रहणपूर्वक ईहादिक नहीं होते ।
विशेषार्थ-यहाँ अव्यक्त शब्दादिकको व्यंजन कहा है। किन्तु वीरसेन स्वामी इस लक्षणसे सहमत नहीं हैं, उनके मतानुसार प्राप्त अर्थका प्रथम ग्रहण व्यंजन कहलाता है । विचार करने पर ज्ञात होता है कि दष्टिभेदसे हो ये दो लक्षण कहे गये हैं। तत्त्वतः इनमें कोई भेद नहीं। प्राप्त अर्थका प्रथम ग्रहण व्यंजन है यह तो पूज्यपाद स्वामो और वीरसेन स्वामो दोनोंको इष्ट है। केवल पूज्यपाद स्वामीने स्पर्शन, रसना, घ्राण और श्रोत्र इन्द्रियोंके द्वारा विषयके प्राप्त होनेपर प्रथम ग्रहणके समय उसकी क्या स्थिति रहती है इसका विशेष स्पष्टीकरण करने के लिए शब्दजातके पहले अव्यक्त विशेषण दिया है । लेकिन वीरसेन स्वामीने ऐसा विशेषण नहीं दिया है । शेष कथन सुगम है।
$ 201. सब इन्द्रियोंके समानरूपसे व्यंजनावग्रहके प्राप्त होनेपर जिन इन्द्रियोंके द्वारा यह सम्भव नहीं है उसका निषेध करनेके लिए आगेका सूत्र कहते हैं
चक्षु और मनसे व्यंजनावग्रह नहीं होता ॥19॥ 1. 'तक्कालम्मि वि णाणं तत्थत्थि तणं ति तो तमव्वत्त । वि. भा. गा. 196। 2.-ग्रहो भवति । किम-दि. 1, दि. 2, आ., मु. । 3. 'सिद्धे विधिरारभ्यमाणो ज्ञापकार्थो भवति'-पा. म. भा. 1, 1,31 4. द्वित्रिसि-मु.। 5. द्वित्र्यादि-मु.।

Translation AI Generated

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Chapter One 8 200. The term *vyanjana* refers to the unmanifest state of sound and other objects. Its *avagraha* is the only thing that exists, not *iha* etc. Why is this? It is to establish a rule, that *avagraha* is the only thing that exists, not *iha* etc. Should the *evakara* be used in this sutra? It should not be used, because "when a rule is established, a subsequent rule is for the purpose of establishing a rule" (Pa. Ma. Bha. 1, 1, 31). Therefore, even without the *evakara*, the sutra will serve its purpose of establishing a rule. But, the term *avagraha* is used in both places, so what is the difference? The difference lies in the *avagraha* of the meaning and the *avagraha* of the *vyanjana*, in terms of the manifest and unmanifest. How? Like the formation of a new mountain from water droplets. Just as two or three water droplets do not make a mountain wet, but when they are repeatedly poured, it gradually becomes a mountain, similarly, the *pudgalas* that are the form of sound etc., which are perceived by the senses of hearing etc., do not become manifest in two or three moments, but become manifest when they are repeatedly perceived. Therefore, before the perception of the manifest, there is the *avagraha* of the *vyanjana*, and the perception of the manifest is called *artha-avagraha*. This is why *iha* etc. do not exist before the perception of the unmanifest. 8 201. To prohibit the possibility of *vyanjana-avagraha* being present in all senses without exception, the next sutra says:
Not by the eye and the mind. ||19|| 8200. The unmanifest sound etc. is called *vyanjana*. Its *avagraha* is the only thing that exists, not *iha* etc. Question-Why is this sutra? Answer-This sutra is to establish a rule that *avagraha* is the only thing that exists, not *iha* etc. Question-Then, the *evakara* should be used in this sutra. Answer-It should not be used, because "when a rule is established, a subsequent rule is for the purpose of establishing a rule" (Pa. Ma. Bha. 1, 1, 31). Therefore, even without the *evakara*, the sutra will serve its purpose of establishing a rule. Question-But, the term *avagraha* is used in both places, so what is the difference? Answer-The difference lies in the *avagraha* of the meaning and the *avagraha* of the *vyanjana*, in terms of the manifest and unmanifest. Question-How? Answer-Like the formation of a new mountain from water droplets. Just as two or three water droplets do not make a mountain wet, but when they are repeatedly poured, it gradually becomes a mountain, similarly, the *pudgalas* that are the form of sound etc., which are perceived by the senses of hearing etc., do not become manifest in two or three moments, but become manifest when they are repeatedly perceived. Therefore, before the perception of the manifest, there is the *avagraha* of the *vyanjana*, and the perception of the manifest is called *artha-avagraha*. This is why *iha* etc. do not exist before the perception of the unmanifest.
Special Note-Here, the unmanifest sound etc. is called *vyanjana*. But, Vira Sena Swami does not agree with this definition. According to him, the first perception of the acquired meaning is called *vyanjana*. On reflection, it is clear that these two definitions are given due to a difference in perspective. In reality, there is no difference between them. Both Pujya Pada Swami and Vira Sena Swami agree that the first perception of the acquired meaning is *vyanjana*. Only Pujya Pada Swami has given the special epithet "unmanifest" before the word "sound" to explain the state of the object at the time of the first perception by the senses of touch, taste, smell, and hearing. But, Vira Sena Swami has not given such a special epithet. The rest of the statement is easy to understand.
$ 201. To prohibit the possibility of *vyanjana-avagraha* being present in all senses without exception, the next sutra says:
Not by the eye and the mind. ||19|| 1. 'तक्कालम्मि वि णाणं तत्थत्थि तणं ति तो तमव्वत्त । वि. भा. गा. 196। 2.-ग्रहो भवति । किम-दि. 1, दि. 2, आ., मु. । 3. 'सिद्धे विधिरारभ्यमाणो ज्ञापकार्थो भवति'-पा. म. भा. 1, 1,31 4. द्वित्रिसि-मु.। 5. द्वित्र्यादि-मु.।