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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सर्वार्थसिद्धी
[21188 296न्द्रियम् । इन्द्रियफलमुपयोगः, तस्य कथमिन्द्रियत्वम् ? कारणधर्मस्य कार्ये दर्शनात् । यथा घटाकारपरिणतं विज्ञानं घट इति । स्वार्थस्य तत्र मुख्यत्वाच्च । इन्द्रस्य लिङ्गमिन्द्रियमिति यः स्वार्थः स उपयोगे मुख्यः, 'उपयोगलक्षणो जीव' इति वचनात् । अत उपयोगस्येन्द्रियत्वं न्याय्यम् । संसर्गसे आत्मा द्रव्येन्द्रियकी रचना करने के लिए उद्यत होता है, तन्निमित्तक आत्माके परिणामको उपयोग कहते हैं । लब्धि और उपयोग ये दोनों भावेन्द्रियाँ हैं। शंका----उपयोग इन्द्रियका फल है, वह इन्द्रिय कैसे हो सकता है ? समाधान---कारणका धर्म कार्य में देखा जाता है। जैसे घटाकार परिणत हआ ज्ञान भी घट कहलाता है. अतः इन्द्रियके फलको इन्द्रिय मानने में कोई आपत्ति नहीं है। दूसरे इन्द्रियका जो अर्थ है वह मुख्यतासे उपयोगमें पाया जाता है। तात्पर्य यह है कि 'इन्द्रके लिंगको इन्द्रिय कहते हैं' यह जो इन्द्रिय शब्दका अर्थ है वह उपयोगमें मुख्य है, क्योंकि जीवका लक्षण उपयोग है' ऐसा वचन है, अतः उपयोगको इन्द्रिय मानना उचित है।
J विशेषार्थ----ज्ञानकी अमुक पर्यायको प्रकट न होने देना विवक्षित ज्ञानावरणके सर्वघाती स्पर्धकोंके उदयका काम है। किन्तु जिस जीवके विवक्षित ज्ञानावरणका क्षयोपशम होता है उसके उस ज्ञानावरणके सर्वघाती स्पर्धकोंका उदय न होनेसे विवक्षित ज्ञानके प्रकाशमें आनेकी योग्यता होती है और इसी योग्यताका नाम लब्धि है। ऐसी योग्यता एक साथ सभी क्षायोपशमिक ज्ञानोंकी हो सकती है, किन्तु उपयोगमें एक कालमें एक ही ज्ञान आता है । इसका अभिप्राय यह है कि क्षायोपशमिक ज्ञानको जाननेके सन्मुख हुई पर्यायका नाम लब्धि न होकर क्षयोपशमविशेषका नाम लब्धि है और उपयोग ज्ञानकी उपयुक्त पर्यायका नाम हैं। यही कारण है कि लब्धि एक साथ अनेक ज्ञानोंकी हो सकती है पर उपयोग एक कालमें एक ही ज्ञानका होता है। पहले प्रथम अध्याय सूत्र 14 में यह कह आये हैं कि मतिज्ञान इन्द्रिय और मनके निमित्तसे होता है । इससे ज्ञात होता है कि उपयोग स्वरूप ज्ञानकी इन्द्रिय संज्ञा न होकर जो उपयोगरूप मतिज्ञान और श्रुतज्ञानके होने में साधकतम करण है उसीकी इन्द्रिय संज्ञा है, इसलिए वहाँ निर्वृत्ति, उपकरण और लब्धिको इन्द्रिय कहना तो ठीक है, क्योंकि ये उपयोगरूप मतिज्ञान और श्रुतज्ञानके होनेमें साधकतम करण हैं पर स्वयं उपयोगको इन्द्रिय कहना ठीक नहीं है, क्योंकि वह इन्द्रिय व्यापारका फल है। यह एक शंका है जिसका समाधान पूज्यपाद स्वामीने दो प्रकारसे किया है। प्रथम तो यह बतलाया है कि कारणके धर्म इन्द्रियत्वका कार्यमें उपचार करके उपयोगको भी इन्द्रिय कहा है। अर्थात् उपयोग स्वयं इन्द्रिय नहीं है, किन्तु इन्द्रियके निमित्तसे वह होता है, इसलिए यहाँ उपचारसे उसे इन्द्रिय कहा है । यह प्रथम समाधान है । दूसरा समाधान करते हुए उन्होंने जो कुछ लिखा है उसका भाव यह है कि जिससे इन्द्र अर्थात् आत्माको पहचान हो वह इन्द्रिय कहलाती है और ऐसी पहचान करानेवाली वस्तु निज अर्थ होनी चाहिए। यदि इस दृष्टिसे देखा जाता है तो इन्द्रिय शब्दका मुख्य वाच्य उपयोग ही ठहरता है, क्योंकि वह आत्मा. का निज अर्थ है । यही कारण है कि यहाँ उपयोगको भी इन्द्रिय कहा है। तात्पर्य यह है कि निमित्तकी अपेक्षा विचार करनेपर निर्वृत्ति, उपकरण और लब्धिको इन्द्रिय संज्ञा प्राप्त होती है और स्वार्थकी अपेक्षा विचार करतेपर उपयोगको इन्द्रिय संज्ञा प्राप्त होती है। पहले प्रथम अध्यायमें केवल निमित्तकी अपेक्षा इन्द्रिय शब्दका व्यवहार किया गया था और यहाँ निमित्त और मुख्यार्थ दोनोंको ध्यानमें रखकर इन्द्रियके भेद दिखलाये गये हैं इसलिए कोई विरोध नहीं है। 1. -योगो मुख्य: दि. 1, दि. 2, मु.। 2. 'बुद्धीन्द्रियाणि चक्षुःश्रोत्रघ्राणरसनत्वगाख्यानि।' सां.-को., श्लो. 61 घ्राणरसनचक्षुस्त्रक्श्रोत्राणीन्द्रियाणि भूतेभ्यः ।-न्या. सू.1,1,12।

Translation AI Generated

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**Sarvarthasiddhi**

[21188 296 Indriyam. Indriyaphala is upayoga, how can it be Indriyam? Because the dharma of the cause is seen in the effect. Just like the knowledge that has become the form of a pot is called a pot. And because the self-interest is the main thing there. The self-interest that the linga of Indra is Indriyam is the main thing in upayoga, because there is the statement "Upayogalakshano Jeeva". Therefore, it is justified to consider upayoga as Indriyam. The soul, due to contact, strives to create dravyendriya, the result of the soul for that is called upayoga. Labdhi and upayoga, both are bhaavendriyas. Doubt - Upayoga is the fruit of Indriyam, how can it be Indriyam? Solution - The dharma of the cause is seen in the effect. Just like the knowledge that has become the form of a pot is called a pot. Therefore, there is no objection in considering the fruit of Indriyam as Indriyam. Secondly, the meaning of Indriyam is mainly found in upayoga. The meaning is that "the linga of Indra is called Indriyam", this meaning of the word Indriyam is the main thing in upayoga, because the characteristic of the Jeeva is upayoga, such is the statement, therefore, it is appropriate to consider upayoga as Indriyam.

**J** **Vishesharth** - Not allowing the specific synonyms of knowledge to manifest is the work of the rise of the all-destroying competitors of the desired knowledge-obstruction. But the Jeeva whose desired knowledge-obstruction is destroyed, due to the non-rise of the all-destroying competitors of that knowledge-obstruction, has the ability to come into the light of the desired knowledge, and this ability is called Labdhi. Such ability can be of all the knowledge that destroys the obstruction at the same time, but in upayoga, only one knowledge comes at one time. The meaning is that the synonym that has come in front of knowing the knowledge that destroys the obstruction is not called Labdhi, but the name of the specific destruction of the obstruction is Labdhi, and upayoga is the name of the appropriate synonym of knowledge. This is the reason why Labdhi can be of many knowledge at the same time, but upayoga is of only one knowledge at one time. Earlier, in the first chapter, sutra 14, it has been said that Mati-gyan happens due to Indriyam and mind. From this, it is known that the Indriyam designation is not of the knowledge of the form of upayoga, but the Indriyam designation is of the one which is the most effective cause in the happening of Mati-gyan and Shruta-gyan in the form of upayoga, therefore, it is right to call Nirvritti, Upkaran and Labdhi as Indriyam, because these are the most effective causes in the happening of Mati-gyan and Shruta-gyan in the form of upayoga, but it is not right to call upayoga itself as Indriyam, because it is the fruit of Indriyam vyapar. This is a doubt, the solution of which has been given by Pujyapad Swami in two ways. Firstly, it has been told that the dharma of the cause, Indriyatva, has been treated in the effect, and upayoga has also been called Indriyam. That is, upayoga itself is not Indriyam, but it happens due to Indriyam, therefore, it has been called Indriyam here by treatment. This is the first solution. While giving the second solution, the meaning of what he has written is that whatever makes Indra, that is, the soul, recognizable, is called Indriyam, and such a thing that makes it recognizable should be its own meaning. If it is seen from this point of view, then the main word of Indriyam is upayoga, because it is the own meaning of the soul. This is the reason why upayoga has also been called Indriyam here. The meaning is that considering the expectation of the cause, Nirvritti, Upkaran and Labdhi get the designation of Indriyam, and considering the expectation of self-interest, upayoga gets the designation of Indriyam. In the first chapter, only the expectation of the cause was used for the word Indriyam, and here, the difference of Indriyam has been shown by keeping both the cause and the main meaning in mind, therefore, there is no contradiction. 1. -Yogo Mukhya: Di. 1, Di. 2, Mu. 2. 'Buddhi-Indriyani Chakshu-Shrotra-Ghrana-Rasana-Tvaga-akhyani.' Saan.-Ko., Shlo. 61 Ghrana-Rasana-Chakshu-Trakshotrani-Indriyani Bhutebhyah. -Nyaa. Su.1,1,12.