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 218

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सर्वार्थसिद्धी
[ 11308233
$ 233. अथ यथोक्तानि मत्यादीनि ज्ञानव्यपदेशमेव लभन्ते उतान्यथापीत्यत आह--- मति तावधयो विपर्ययश्च ॥31॥
$ 234. विपर्ययो मिथ्येत्यर्थः । कुतः ? सम्यगधिकारात् । 'च'शब्दः समुच्चयार्थः । विपर्ययश्च सम्यदचेति । कुतः पुनरेषां विपर्ययः ? मिथ्यादर्शनेन सहैकार्थसमवायात् सरजस्ककटुकालाबुगतदुग्धवत् । ननु च तत्राधारदोषाद् दुग्धस्य रसविपर्ययो भवति । न च तथा मत्यज्ञानादीनां विषयग्रहणे विपर्ययः । तथा हि सम्यग्दृष्टिर्यथा चक्षुरादिभी रूपादीनुपलभते तथा मिथ्यादृष्टिरपि मत्यज्ञानेन । यथा च सम्यग्दृष्टिः श्रुतेन रूपादीन् जानाति निरूपयति च तथा मिथ्यादृष्टिरपि श्रुताज्ञानेन । यथा चावधिज्ञानेन सम्यग्दृष्टिः रूपिणोऽर्थानवगच्छति तथा मिथ्यादृष्टिविभङ्गज्ञानेनेति ।
$ 235. अत्रोच्यते
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सदसतोरविशेषाद्यद्द च्छोपलब्धेरुन्मत्तवत् ॥32॥
8236. सद्विद्य मानमसदविद्यमानमित्यर्थः । तयोरविशेषेण यदृच्छया उपलब्धेविपर्ययो भाव माना जाता है । यही कारण है कि प्रकृत सूत्रमें एक साथ एक आत्माके एक, दो, तीन या चार ज्ञान हो सकते हैं यह कहा है ।
8233. अब यथोक्त मत्यादिक ज्ञान व्यपदेशको ही प्राप्त होते हैं या अन्यथा भी होते हैं इस बातका ज्ञान करानेके लिए आगेका सूत्र है
मति श्रुत और अवधि ये तीन विपर्यय भी हैं ॥31॥
$ 234. विपर्ययका अर्थ मिथ्या है, क्योंकि सम्यग्दर्शनका अधिकार है । 'च' शब्द समुच्चयरूप अर्थ में आया । इससे यह अर्थ होता है कि मति, श्रुत, और अवधि विपर्यय भी हैं और समीचीन भी । शंका- ये विपर्यय किस कारणसे होते हैं ? समाधान क्योंकि मिथ्यादर्शनके साथ एक आत्मामें इनका समवाय पाया जाता है। जिस प्रकार रज सहित कड़वी तूंबड़ीमें रखा हुआ दूध कड़वा हो जाता है उसी सकार मिथ्यादर्शनके निमित्त ये विपर्यय होते हैं। कड़वी तंबड़ीमें आधारके दोपसे दूधका रस मीठेसे कड़वा हो जाता है- यह स्पष्ट है, किन्तु उस प्रकार मत्यादि ज्ञानोंकी विषयके ग्रहण करने में विपरीतता नहीं मालूम होती । खुलासा इस प्रकार है - जिस प्रकार सम्यग्दृष्टि चक्षु आदिके द्वारा रूपादिक पदार्थोंको ग्रहण करता है उसी प्रकार मिथ्यादृष्टि भी मत्यज्ञानके द्वारा रूपादिक पदार्थोंको ग्रहण करता है। जिस प्रकार सम्यग्दृष्टिश्रुतके द्वारा रूपादिक पदार्थोंको जानता है और उनका निरूपण करता है उसी प्रकार मिथ्यादृष्टि भी श्रुतज्ञानके द्वारा रूपादिक पदार्थोंको जानता है और उनका निरूपण करता है । जिस प्रकार सम्यग्दृष्टि अवधिज्ञानके द्वारा रूपी पदार्थों को जानता है उसी प्रकार मिथ्यादृष्टि भी विभंग ज्ञानके द्वारा रूपी पदार्थोंको जानता है ।
8235. यह एक प्रश्न है जिसका समाधान करनेके लिए अगला सूत्र कहते हैं । वास्तविक और अवास्तविकके अन्तर के बिना यदृच्छोपलब्धि ( जब जैसा जी में आया उस रूप ग्रहण होने) के कारण उन्मत्तकी तरह ज्ञान भी अज्ञान हो जाता है ॥32॥
$ 236. प्रकृत में 'सत्' का अर्थ विद्यमान और 'असत्' का अर्थ अविद्यमान है। इनकी 1. विपर्ययो मिथ्याज्ञानमतद्रूपप्रतिष्ठम् । पा. यो. सू. 1, 8 1 2 - रपि । यथा - दि. 1, दि. 2, आ. 3. ‘सदसदविसेसणाओ भयहेउज दिच्छिओवलम्भाओ । नाणफलाभावाओ मिच्छद्दिट्ठस्स अण्णाणं । ' - वि.
भा. गा. 115 ।

Translation AI Generated

## 98]
**Sarvarthasiddhi**
[ 11308233
$ 233. Now, it is said that the knowledge of *mati*, etc., is obtained only through the designation of knowledge, or otherwise. To this, it is said: *mati*, *shruta*, and *avadhi* are also *viparaya*. ||31||
$ 234. *Viparaya* means *mithya* (false). Why? Because of the authority of *samyak darshan*. The word 'cha' indicates a collective meaning. Therefore, *mati*, *shruta*, and *avadhi* are also *viparaya* and *samyak* (right). Why are these *viparaya*? Because they are associated with *mithya darshan* in the same way that milk becomes bitter when kept in a bitter gourd with its juice. Now, it is said that the taste of milk changes due to the defect in the base (bitter gourd). But this is not the case with *mati*, *jnana*, etc., in their perception of the object. For, just as *samyak drishti* perceives forms, etc., through the eyes, etc., so also *mithya drishti* perceives forms, etc., through *mati jnana*. Just as *samyak drishti* knows and describes forms, etc., through *shruta*, so also *mithya drishti* knows and describes forms, etc., through *shruta jnana*. Just as *samyak drishti* understands the objects of form through *avadhi jnana*, so also *mithya drishti* understands the objects of form through *vibhang jnana*.
$ 235. To this, it is said:

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Because of the absence of distinction between the real and the unreal, knowledge becomes ignorance like that of a madman due to random perception. ||32||
$ 236. In the present context, 'sat' means existing and 'asat' means non-existing. Due to the absence of distinction between these two, knowledge becomes ignorance like that of a madman due to random perception. This is the reason why it is said in the present sutra that one soul can have one, two, three, or four types of knowledge at the same time.
8233. Now, to explain whether the knowledge of *mati*, etc., is obtained only through the designation of knowledge, or otherwise, the next sutra is:
*Mati*, *shruta*, and *avadhi* are also *viparaya*. ||31||
$ 234. *Viparaya* means *mithya* (false), because of the authority of *samyak darshan*. The word 'cha' indicates a collective meaning. This means that *mati*, *shruta*, and *avadhi* are also *viparaya* and *samyak* (right). Question: Why are these *viparaya*? Answer: Because they are associated with *mithya darshan* in the same way that milk becomes bitter when kept in a bitter gourd with its juice. It is clear that the taste of milk changes due to the defect in the base (bitter gourd), but this is not the case with *mati*, etc., in their perception of the object. Explanation: Just as *samyak drishti* perceives forms, etc., through the eyes, etc., so also *mithya drishti* perceives forms, etc., through *mati jnana*. Just as *samyak drishti* knows and describes forms, etc., through *shruta*, so also *mithya drishti* knows and describes forms, etc., through *shruta jnana*. Just as *samyak drishti* understands the objects of form through *avadhi jnana*, so also *mithya drishti* understands the objects of form through *vibhang jnana*.
8235. This is a question, and the next sutra provides the answer. Because of the absence of distinction between the real and the unreal, knowledge becomes ignorance like that of a madman due to random perception. ||32||
$ 236. In the present context, 'sat' means existing and 'asat' means non-existing. Due to the absence of distinction between these two, knowledge becomes ignorance like that of a madman due to random perception. This is the reason why it is said in the present sutra that one soul can have one, two, three, or four types of knowledge at the same time.
1. *Viparaya* is false knowledge, which is not based on the true form. Pa. Yo. Su. 1, 8 1 2 - rapi. For example: Di. 1, Di. 2, A. 3. 'Because of the absence of distinction between the real and the unreal, knowledge becomes ignorance like that of a madman due to random perception. The absence of the fruit of knowledge is the ignorance of the wrong-sighted one.' - Vi. Bha. Ga. 115.