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 219

-1132 § 239]
प्रथमोऽध्यायः
[99
भवति । कदाचिद्रूपादि सदस्यसदिति प्रतिपद्यते, असदपि सदिति, कदाचित्सत्सदेव, असदप्यसदेवेति मिथ्यादर्शनोदयादध्यवस्यति । यथा पित्तोदयाकुलितबुद्धिर्मातरं भार्येति, भार्यामपि मातेति मन्यते । यदृच्छया यदपि मातरं मातैवेति भार्यामपि भार्येवेति च तदापि न तत्सम्यग्ज्ञानम् । एवं मत्यादीनामपि रूपादिषु विपर्ययो वेदितव्यः । तथा हि कश्चिन्मिथ्यादर्शनपरिणाम आत्मन्यवस्थितो रूपाद्युपलब्धौ सत्यामपि कारणविपर्यासं भेदाभेदविपर्यासं स्वरूपविपर्यासं च जनयति ।
8237. कारणविपर्यासस्तावद् - रूपादीनामेकं कारणममूर्तं नित्यमिति केचित्कल्पयन्ति । अपरे पृथिव्यादिजातिभिन्नाः परमाणवश्चतुस्त्रिद्वय कगुणास्तुल्यजातीयानां कार्याणामारम्भका इति । अन्ये वर्णयन्ति - पृथिव्यादीनि चत्वारि भूतानि, भौतिकधर्मा वर्णगन्धरसस्पर्शाः, एतेषां समुदायो रूपपरमाणुरष्टक इत्यादि । 'इतरे 'वर्णयन्ति - पृथिव्यप्तेजोवायवः काठिन्यादि'द्रवत्वाद्युष्णत्वादी रणत्वादिगुणा' जातिभिन्नाः परमाणवः कार्यस्यारम्भकाः ।
8238. भेदाभेदविपर्यासः कारणात्कार्यमर्थान्तरभूतमेवेति 'अनर्थान्तरभूतमेवेति च परिकल्पना ।
$ 239. स्वरूपविपर्यासो रूपादयो निर्विकल्पाः 10 सन्ति न सन्त्येव 11 वा । तदाकारपरिणतं विज्ञानमेव" । न च तदालम्बनं वस्तु बाह्यमिति । एवमन्यानपि परिकल्पनाभेदान् दृष्टेष्टविरुद्धाविशेषता न करके इच्छानुसार ग्रहण करनेसे विपर्यय होता है। कदाचित् रूपादिक विद्यमान हैं तो भी उन्हें अविद्यमान कहता है । और कदाचित् अविद्यमान वस्तुको भी विद्यमान कहता है । कदाचित् सत्को सत् और असत्को असत् ही मानता है । यह सब निश्चय मिथ्यादर्शनके उदयसे होता है । जैसे पित्तके उदयसे आकुलित बुद्धिवाला मनुष्य माताको भार्या और भार्याको माता मानता है । जब अपनी इच्छाकी लहरके अनुसार माताको माता और भार्याको भार्या है तब भी वह ज्ञान सम्यग्ज्ञान नहीं है । इसी प्रकार मत्यादिकका भी रूपादिक में विपर्यय जानना चाहिए | खुलासा इस प्रकार है-आत्मामें स्थित कोई मिथ्यादर्शनरूप परिणाम रूपादिककी उपलब्धि होनेपर भी कारण विपर्यास, भेदाभेदविपर्यास और स्वरूपविपर्यासको उत्पन्न करता रहता है ।
मानता
,
237. कारण विपर्यास यथा- कोई मानते हैं कि रूपादिकका एक कारण है जो अमूर्त और नित्य है । कोई मानते हैं कि पृथिवी जातिके परमाणु अलग हैं जो चार गुणवाले हैं। जल जातिके परमाणु अलग हैं जो तीन गुणवाले हैं। अग्नि जातिके परमाणु अलग हैं जो दो गुणवाले हैं और वायु जातिके परमाणु अलग हैं जो एक गुणवाले हैं। तथा ये परमाणु अपने समान जातीय कार्य को ही उत्पन्न करते हैं। कोई कहते हैं कि पृथिवी आदि चार भूत हैं और इन भूतोंके वर्ण, गन्ध, रस और स्पर्श ये भौतिक धर्म हैं । इन सबके समुदायको एक रूप परमाणु या अष्टक कहते हैं । कोई कहते हैं कि पृथिवी, जल, अग्नि और वायु ये क्रम से काठिन्यादि, द्रवत्वादि, उष्णत्वादि और रणत्वादिगुणवाले अलग-अलग जातिके परमाणु होकर कार्यको उत्पन्न करते हैं ।
238. भेदाभेदविपर्यास यथा - कारणसे कार्यको सर्वथा भिन्न या सर्वथा अभिन्न
मानना ।
8239 स्वरूपविपर्यास यथा-रूपादिक निर्विकल्प हैं, या रूपादिक हैं ही नहीं, या रूपादिकके आकाररूपसे परिणत हुआ विज्ञान ही है उसका आलम्बनभूत और कोई बाह्य पदार्थ 1. -च्छया मातरं - मु., ता., ना. । 2. सांख्याः । 3 नैयायिकाः । 4. atal: 1 5. लोकायतिकाः । 6. -तरे कल्पयन्ति पथि--- आ., दि. 117. णत्वादिगमनादिगुणा - आ., दि 1, दि. 21 8 नैयायिकाः । 9. सांख्या: । 10. बोद्धाः । 11 नैयायिकाः । 12 योगाचाराः ।

Translation AI Generated

## Chapter 1

[99]

It happens. Sometimes, one may perceive that form, etc., is real, or that the unreal is real. Sometimes, one may mistakenly conclude that the real is real and the unreal is unreal. This happens due to the rise of false perception. Just as a person with a mind clouded by bile may consider his mother to be his wife and his wife to be his mother. Even if, by chance, he considers his mother to be his mother and his wife to be his wife, that knowledge is not correct knowledge. Similarly, one should understand that there is a misconception about form, etc., in terms of perception, etc. For example, some false perception-induced consequence, residing in the self, generates a misconception about the cause, a misconception about difference and non-difference, and a misconception about the nature itself, even when there is a true perception of form, etc.

237. **Misconception about the cause:** Some believe that there is one cause for form, etc., which is formless and eternal. Others believe that there are atoms of different categories, such as earth, etc., which have four, three, two, and one qualities, respectively, and they are the originators of their respective categories of effects. Others describe that there are four elements, earth, etc., and their physical properties are color, smell, taste, and touch. The combination of these is called a form atom or an octet. Others describe that earth, water, fire, and air are the originators of effects, with atoms of different categories, having qualities like hardness, etc., fluidity, etc., heat, etc., and movement, etc., respectively.

238. **Misconception about difference and non-difference:** The belief that the effect is completely different from the cause or completely non-different from the cause.

239. **Misconception about the nature:** Form, etc., are either without any characteristics, or they do not exist at all, or the knowledge that has transformed into the form of form, etc., is its object, and there is no external object.

Thus, due to the special characteristics of other misconceptions, which are contrary to what is seen and heard, one accepts things according to one's desires, leading to misconception. Sometimes, one may say that form, etc., exist, even though they do exist. And sometimes, one may say that something that does not exist, exists. Sometimes, one may consider the real to be real and the unreal to be unreal. All these conclusions arise from the rise of false perception. Just as a person with a mind clouded by bile may consider his mother to be his wife and his wife to be his mother. Even if, by chance, he considers his mother to be his mother and his wife to be his wife, that knowledge is not correct knowledge. Similarly, one should understand that there is a misconception about form, etc., in terms of perception, etc. For example, some false perception-induced consequence, residing in the self, generates a misconception about the cause, a misconception about difference and non-difference, and a misconception about the nature itself, even when there is a true perception of form, etc.