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 348

2281 सर्वार्थसिद्धौ
[5127 8 577मेकसमयिकाभ्यां द्विप्रदेशादयः स्कन्धा उत्पद्यन्ते । अन्यतो भेदेनान्यस्य संघातेनेति । एवं स्कन्धानामुत्पत्तिहेतुरुक्तः । $ 577. अणोरुत्पत्तिहेतुप्रदर्शनार्थमाह--
भेदादणुः ॥27॥ 8 578. "सिद्ध विधिरारभ्यमाणो नियमार्थो भवति ।” अणोरुत्पत्ति दादेव, न संघातान्नापि भेदसंघाताभ्यामिति ।
6579. आह, संघातादेव स्कन्धानामात्मलाभे सिद्धे भेदसंघातग्रहणमनर्थकमिति तद्ग्रहणप्रयोजनप्रतिपादनार्थमिदमुच्यते--
भेदसंघाताभ्यां चाक्षुषः ॥28॥ 8580. अनन्तानन्तपरमाणुसमुदयनिष्पाद्योऽपि कश्चिच्चाक्षुषः कश्चिदचाक्षुषः। तत्र योऽचाक्षुषः स कथं चाक्षुषो भवतीति चेकुच्यते-भेदसंघाताभ्यां चाक्षुषः । न भेदादिति । कात्रोपपत्तिरिति चेत् ? ब्रमः सूक्ष्मपरिणामस्य स्कन्धस्य भेदे सौक्षम्यापरित्यागादचाक्षुषत्वमेव । सौम्यपरिणतः पुनरपरः सत्यपि तद्भेदेऽन्यसंघातान्तरसंयोगात्सोक्षम्यपरिणामोपरमे स्थौल्योत्पत्तो चाक्षुषो भवति । और संघात इन दोनोंसे दो प्रदेशवाले आदि स्कन्ध उत्पन्न होते हैं । तात्पर्य यह है कि जब अन्य स्कन्ध से भेद होता है और अन्यका संघात, तब एक साथ भेद और संघात इन दोनोंसे भी स्कन्धकी उत्पत्ति होती है। इस प्रकार स्कन्धोंकी उत्पत्तिका कारण कहा।
8 577. अब अणुकी उत्पत्तिके हेतुको दिखलानेके लिए आगेका सूत्र कहते हैंभेदसे अणु उत्पन्न होता है ॥27॥
8 578. कोई विधि सिद्ध हो, फिर भी यदि उसका आरम्भ किया जाता है तो वह नियम के लिए होती है । तात्पर्य यह है कि अणु भेदसे होता है यद्यपि यह सिद्ध है फिर भी
दणुः' इस सूत्रके निर्माण करनेसे यह नियम फलित होता है कि अणुकी उत्पत्ति भेदसे ही होती है । न संघातसे होती है और न भेद और संघात इन दोनोंसे ही होती है।
579. जब संघातसे ही स्कन्धोंकी उत्पत्ति होती है तब सूत्र में भेद और संघात इन दोनों पदोंका ग्रहण करना निष्फल है ? अतः इन दोनों पदोंके ग्रहण करनेका क्या प्रयोजन है इसका कथन करनेके लिए आगेका सूत्र कहते हैं
भेद और संघातसे चाक्षुष स्कन्ध बनता है ॥28॥
8580. अनन्तानन्त परमाणुओंके समुदायसे निष्पन्न होकर भी कोई स्कन्ध चाक्षुष. होता है और कोई अचाक्षुष । उसमें जो अचाक्षुष स्कन्ध है वह चाक्षुष कैसे होता है इसी बातके बतलाने के लिए यह कहा है कि भेद और संघातसे चाक्षुष स्कन्ध होता है, केवल भेदसे नहीं, यह इस सूत्रका अभिप्राय है । शंका-इसका क्या कारण है ? समाधान—आगे उसी कारणको बतलाते हैं-सूक्ष्मपरिणामवाले स्कन्धका भेद होनेपर वह अपनी सूक्ष्मताको नहीं छोड़ता इसलिए उसमें अचाक्षुषपना ही रहता है । एक दूसरा सूक्ष्मपरिणामवाला स्कन्ध है जिसका यद्यपि भेद हुआ तथापि उसका दूसरे संघातसे संयोग हो गया अतः सूक्ष्मपना निकलकर उसमें स्थूलपने की उत्पत्ति हो जाती है और इसलिए वह चाक्षुष हो जाता है। 1. 'सिद्ध सत्यारम्भो नियमार्थः' न्यायसंग्रहः ।
'भेदाद

Translation AI Generated

2281 Sarvarthasiddhi
[5127 8 577 From the two factors of *bheda* (difference) and *samghata* (combination), *skandhas* (aggregates) with two regions and so on arise. Otherwise, it is by the difference of one from another and their combination. Thus, the cause of the origin of *skandhas* is stated. $ 577. To show the cause of the origin of *anu* (atom), it is said:
From *bheda* (difference), *anu* (atom) arises. ||27|| 8 578. "A rule is for the sake of establishing a truth that is already established." The origin of *anu* is from *bheda* (difference) alone, not from *samghata* (combination) nor from both *bheda* and *samghata*.
6579. It is said, when the origin of *skandhas* from *samghata* (combination) is already established, the inclusion of *bheda* and *samghata* is meaningless. To explain the purpose of including these two factors, it is said:
From *bheda* and *samghata*, *chakshusha* (visible) arises. ||28|| 8580. Even though produced from an infinite collection of infinite *paramanus* (atoms), some *skandhas* are *chakshusha* (visible) and some are *achakshusha* (invisible). Of these, how does the *achakshusha* become *chakshusha*? It is said: From *bheda* and *samghata*, *chakshusha* arises. Not from *bheda* alone. What is the reason for this? It is said: Due to the *bheda* (difference) of a *skandha* with subtle transformation, it does not lose its subtlety, and therefore remains *achakshusha* (invisible). Another *skandha* with subtle transformation, even though it undergoes *bheda* (difference), combines with another *samghata* (combination), and therefore loses its subtlety, giving rise to grossness, and becomes *chakshusha* (visible). And *samghata* from these two, *skandhas* with two regions and so on arise. The meaning is that when there is *bheda* (difference) from another *skandha* and *samghata* (combination) of another, then together *bheda* and *samghata* from these two also, the origin of *skandha* takes place. Thus, the cause of the origin of *skandhas* is stated.
8 577. Now, to show the cause of the origin of *anu* (atom), the next sutra says:
From *bheda* (difference), *anu* (atom) arises. ||27||
8 578. Any rule, even if it is already established, is for the sake of establishing that rule. The meaning is that *anu* (atom) arises from *bheda* (difference), even though this is already established, yet by constructing this sutra ' *anu* ', this rule is established that the origin of *anu* is only from *bheda* (difference). It does not arise from *samghata* (combination) nor from both *bheda* and *samghata*.
579. When the origin of *skandhas* from *samghata* (combination) is already established, then the inclusion of both *bheda* and *samghata* in the sutra is meaningless. Therefore, to explain the purpose of including these two factors, the next sutra says:
From *bheda* and *samghata*, *chakshusha* (visible) *skandha* arises. ||28||
8580. Even though produced from an infinite collection of infinite *paramanus* (atoms), some *skandhas* are *chakshusha* (visible) and some are *achakshusha* (invisible). Of these, how does the *achakshusha* become *chakshusha*? It is said: From *bheda* and *samghata*, *chakshusha* arises, not from *bheda* alone. This is the meaning of this sutra. Doubt: What is the reason for this? Solution: The same reason is explained further: Due to the *bheda* (difference) of a *skandha* with subtle transformation, it does not lose its subtlety, and therefore remains *achakshusha* (invisible). Another *skandha* with subtle transformation, even though it undergoes *bheda* (difference), combines with another *samghata* (combination), and therefore loses its subtlety, giving rise to grossness, and becomes *chakshusha* (visible). 1. ' *Siddh satyarambho niyamarthah* ' Nyayasangraha.
' *Bheda*