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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सर्वार्थसिद्धौ
[1133 § 248
गौर्न स्थितो न शयित इति । अथवा येनात्मना येन ज्ञानेन भूतः परिणतस्तेनैवाध्यवसाययति । यथेन्द्राग्निज्ञानपरिणत आत्मैवेन्द्रोऽग्निश्चेति ।
8249. उक्ता नैगमादयो नयाः । उत्तरोत्तरसूक्ष्मविषयत्वादेषां क्रमः पूर्वपूर्वहेतुकत्वाच्च । एवमेते नयाः पूर्वपूर्वविरुद्धमहाविषया उत्तरोत्तरानुकूलाल्पविषया द्रव्यस्यानन्तशक्तेः प्रतिशक्ति विभिद्यमाना बहुविकल्पा जायन्ते । त एते गुणप्रधानतया परस्परतन्त्राः सम्यग्दर्शन हेतवः पुरुषार्थक्रियासाधनसामर्थ्यात्तत्त्वादय इव यथोपायं विनिवेश्यमानाः पटादिसंज्ञाः स्वतन्त्राश्चासमर्थाः ।
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$ 250: 1 तत्वादय इवेति विषम उपन्यासः । तन्त्वादयो निरपेक्षा अपि कांचिदर्थमात्रां जनयन्ति । भवति हि कश्चित्प्रत्येकं तन्तुस्त्वक्त्राणे समर्थः । एकश्च बल्वजो बन्धने समर्थः । इमे पुनर्नया निरपेक्षाः सन्तो न कांचिदपि सम्यग्दर्शनमात्रां प्रादुर्भावयन्तीति ? नैष दोष; अभिहिता नवबोधात् । अभिहितमर्थमनवबुध्य परेणेदमुपालभ्यते । एतदुक्तं, निरपेक्षेषु तन्त्वादिषु पटादिकार्यं नास्तीति । यत्तु तेनोपदर्शितं न तत्पटादिकार्यम् । किं तहि ? केवलं तत्त्वादिकार्यम् । तन्त्वादिकार्यमपि तत्वाद्यवयवेषु निरपेक्षेषु नास्त्येव इत्यस्मत्पक्ष सिद्धिरेव । अथ तन्त्वादिषु पटादिकार्यं उस शब्दका प्रयोग करना युक्त है, अन्य समयमें नहीं । जभी आज्ञा ऐश्वर्यवाला हो तभी इन्द्र है, अभिषेक करनेवाला नहीं और न पूजा करनेवाला ही । जब गमन करती हो तभी गाय है, बैठी हुई नहीं और न सोती हुई ही । अथवा जिसरूपसे अर्थात् जिस ज्ञानसे आत्मा परिणत हो उसीरूपसे उसका निश्चय करनेवाला नय एवंभूत नय है । यथा - इन्द्ररूप ज्ञानसे परिणत आत्मा इन्द्र है और अग्निरूप ज्ञानसे परिणत आत्मा अग्नि है ।
8249. ये नैगमादिक नय कहे । उत्तरोत्तर सूक्ष्म विषयवाले होनेके कारण इनका यह क्रम कहा है । पूर्व-पूर्व नय आगे-आगेके नयका हेतु है, इसलिए भी यह क्रम कहा है । इस प्रकार ये नय पूर्व-पूर्व विरुद्ध महाविषयवाले और उत्तरोत्तर अनुकूल अल्प विषयवाले हैं । द्रव्यकी अनन्त शक्ति है, इसलिए प्रत्येक शक्तिकी अपेक्षा भेदको प्राप्त होकर ये अनेक विकल्पवाले हो जाते हैं । ये सब नय गौण मुख्यरूपसे एक दूसरेकी अपेक्षा करके ही सम्यग्दर्शन के हेतु हैं । जिस प्रकार पुरुषकी अर्थक्रिया और साधनोंकी सामर्थ्यवश यथायोग्य निवेशित किये गये तन्तु आदिक पट आदि संज्ञाको प्राप्त होते हैं और स्वतन्त्र रहनेपर कार्यकारी नहीं होते उसी प्रकार ये नय समझने चाहिए ।
8250. शंका - प्रकृतमें 'तन्त्वादय इव' विषम दृष्टान्त है; क्योंकि तन्तु आदिक निरपेक्ष रहकर भी किसी न किसी कार्यको जन्म देते ही हैं। देखते हैं कि कोई एक तन्तु त्वचाकी रक्षा करने में समर्थ है और एक वल्कल किसी वस्तुको बाँधने में समर्थ है । किन्तु ये नय निरपेक्ष रहते हुए थोड़ा भी सम्यग्दर्शनरूप कार्यको नहीं पैदा कर सकते हैं ? समाधान - यह कोई दोष नहीं है, क्योंकि जो कुछ कहा गया है उसे समझे नहीं । कहे गये अर्थको समझे बिना दूसरेने यह उपालम्भ दिया है । हमने यह कहा है कि निरपेक्ष तन्तु आदिमें पटादि कार्य नहीं पाया जाता । किन्तु शंकाकारने जिसका निर्देश किया है वह पटादिका कार्य नहीं है। शंका- तो वह क्या है ? समाधान - केवल तन्तु आदिका कार्य है । तन्तु आदिका कार्य भी सर्वथा निरपेक्ष तन्तु आदिके 1. तन्त्वादिवदेष विष - आ., दि. 1, दि. 2, ता. ना । 2 ' एकस्तन्तुस्त्वक्त्राणेऽसमर्थं स्तत्समुदायश्च कम्बलः समर्थः X X एकश्श बल्वजो बन्धनेऽसमर्थस्तत्समुदायश्च रज्जु समर्था भवति । विषम उपन्यासः । भवति हि तत्र या च यावती चार्थमात्रा । भवति हि कश्चित्प्रत्येकस्तन्तुस्त्वक्त्राणे समर्थः । X X एकश्च बल्बजो बन्धने समर्थः । ' पा. म. भा. 112121451 3 कार्यम् । तहि तन्त्वा - ता., ना. । 4. न्यायस्य । ज्ञानदर्शनयोस्तत्त्वं नयानां चैव लक्षणम् । ज्ञानस्य व प्रमाणत्वमध्यायेऽस्मिन्निरूपितम् ॥ इति' प्रतिष्वेवं पाठः ।

Translation AI Generated

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**Sarvarthasiddhi**
[1133 § 248
A cow is not standing, nor is it lying down. Alternatively, the self, by the knowledge by which it has transformed, determines itself. Just as the self, transformed by the knowledge of Indra and fire, is Indra and fire.
8249. The Nayas like Naigama etc. have been mentioned. Their order is due to their being progressively more subtle in subject matter, and because the earlier ones are the causes of the later ones. Thus, these Nayas, being progressively opposed in their major subject matter and progressively more favorable in their minor subject matter, become multi-faceted, being divided according to the infinite power of the substance. These Nayas, being primarily based on qualities, are interdependent and are the causes of right vision. They should be understood as being like threads etc., which are invested according to their means, and are independent but incapable of functioning on their own, just as the means of action and the capabilities of the means of action are for the sake of human purposes.
8250. Objection: The simile "like threads etc." is inappropriate in the context, because threads etc., even when independent, do give rise to some function. For example, a single thread is capable of protecting the skin, and a single strong thread is capable of binding. But these Nayas, even when independent, do not give rise to even a little right vision, do they? Solution: This is not a fault, because what has been said has not been understood. This objection has been raised without understanding the meaning that has been said. We have said that the function of cloth etc. is not found in independent threads etc. But what the objector has pointed out is not the function of cloth etc. Objection: Then what is it? Solution: It is only the function of threads etc. The function of threads etc. is also not found in completely independent threads etc., which is the very point of our argument. Now, it is appropriate to use the word "cloth" in the context of threads etc., but not at other times. When one has the power of command and sovereignty, then one is Indra, not when one is being crowned or worshipped. When a cow is walking, then it is a cow, not when it is sitting or sleeping. Alternatively, the way in which, or the knowledge by which, the self has transformed, is the way in which it is determined by that very Naya. For example, the self transformed by the knowledge of the form of Indra is Indra, and the self transformed by the knowledge of the form of fire is fire.
8249. These Nayas like Naigama etc. have been mentioned. Their order is due to their being progressively more subtle in subject matter, and because the earlier ones are the causes of the later ones. Thus, these Nayas, being progressively opposed in their major subject matter and progressively more favorable in their minor subject matter, become multi-faceted, being divided according to the infinite power of the substance. All these Nayas, being primarily based on qualities, are interdependent and are the causes of right vision. They should be understood as being like threads etc., which are invested according to their means, and are independent but incapable of functioning on their own, just as the means of action and the capabilities of the means of action are for the sake of human purposes.
8250. Objection: The simile "like threads etc." is inappropriate in the context, because threads etc., even when independent, do give rise to some function. For example, a single thread is capable of protecting the skin, and a single strong thread is capable of binding. But these Nayas, even when independent, do not give rise to even a little right vision, do they? Solution: This is not a fault, because what has been said has not been understood. This objection has been raised without understanding the meaning that has been said. We have said that the function of cloth etc. is not found in independent threads etc. But what the objector has pointed out is not the function of cloth etc. Objection: Then what is it? Solution: It is only the function of threads etc. The function of threads etc. is also not found in completely independent threads etc., which is the very point of our argument.