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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पंचमोऽध्यायः $ 599. 'उत्पादव्ययध्रौव्ययुक्तं सत्' इति द्रव्यलक्षणमुक्तं पुनरपरेण प्रकारेण द्रग्यलक्षणप्रतिपादनार्थमाह---
गुणपर्ययवद् द्रव्यम् ॥38॥ 8600. गुणाश्च पर्ययाश्च गुणपर्ययाः । तेऽस्य सन्तीति गुणपर्ययवद् द्रव्यम् । अत्र मतोरुस्पत्तावुक्त. एव समाधिः, कथंचिद् भेदोपपतैरिति । के गुणाः के पर्यायाः ? अन्वयिनो गुणा व्यतिरेकिणः पर्यायाः । उभयरुपेतं द्रव्यमिति । उक्तं च
"गुण इदि दव्वविहाणं दव्वविकारो हि पज्जवो भणिदो।
तेहि अणूणं दव्वं अजुदपसिद्ध हवे णिच्चं ॥” इति एतदुक्तं भवति, द्रव्यं द्रव्यान्तराद् येन विशिष्यते स गुणः। तेन हि तद् द्रव्यं विधीयते । असति तस्मिन् द्रव्यसंकरप्रसङ्गः स्यात् । तद्यथा--जीवः पुद्गलादिभ्यो ज्ञानादिभिर्गुणविशिष्यते, पुद्गलादयश्च रूपादिभिः । ततश्चाविशेषे संकरः स्यात् । ततः सामान्यापेक्षया अन्वयिनो ज्ञानादयो जीवस्य गुणाः पुद्गलादीनां च रूपादयः। तेषां विकारा विशेषात्मना भिद्यमानाः पर्यायाः। घटज्ञानं पटज्ञानं क्रोधो मानो गन्धो वर्णस्तोत्रो मन्द इत्येवमादयः। तेभ्योऽन्यत्वं कथंचिदापद्यमानः समुदायो द्रव्यव्यपदेशभाक् । यदि हि सर्वथा समुदायोऽनर्थान्तरभूत एव स्यात् सर्वाभावः स्यात् । तद्यथा-परस्परविलक्षणानां समुदाये सति एकानान्तरभावात् समुदायस्य सर्वाभावः
8599. 'उत्पादव्ययध्रौव्ययुक्तं सत्' इस प्रकार द्रव्यका लक्षण कहा किन्तु अब अन्य प्रकारसे द्रव्यके लक्षणका कथन करनेके लिए आगेका सूत्र कहते हैं
गुण और पर्यायवाला द्रव्य है ॥38॥
8600. जिसमें गुण और पर्याय दोनों हैं वह गुण-पर्यायवाला कहलाता है और वही द्रव्य है। यहाँ 'मतूप' प्रत्ययका प्रयोग कैसे बनता है इस विषय में पहले समाधान कर आये हैं। तात्पर्य यह है कि द्रव्यका गुण और पर्यायोंसे कथंचित् भेद है इसलिए यहाँ 'मतुप्' प्रत्ययका प्रयोग बन जाता है । शंका-गुण किन्हें कहते हैं और पर्याय किन्हें कहते हैं ? समाधान-गुण अन्वयी होते हैं और पर्याय व्यतिरेकी । तथा इन दोनोंसे युक्त द्रव्य होता है। कहा भी है-'द्रव्य में भेद करनेवाले धर्मको गुण और द्रव्यके विकारको पर्याय कहते हैं। द्रव्य इन दोनोंसे युक्त होता है । तथा वह अयुतसिद्ध और नित्य होता है।' तात्पर्य यह है कि जिससे एक द्रव्य दूसरे द्रव्यसे जुदा होता है वह गुण है । इसी गुणके द्वारा उस द्रव्यका अस्तित्व सिद्ध होता है। यदि भेदक गुण न हो तो द्रव्योंमें सांकर्य हो जाय । खुलासा इस प्रकार है
जीव द्रव्य पुद्गलादिक द्रव्योंसे ज्ञानादि गुणोंके द्वारा भेदको प्राप्त होता है और पुद्गलादिक द्रव्य भी अपने रूपादि गुणोंके द्वारा भेदको प्राप्त होते हैं। यदि ज्ञानादि गुणोंके कारण विशेषता न मानी जाय तो सांकर्य प्राप्त होता है। इसलिए सामान्यकी अपेक्षा जो अन्वयी ज्ञानादि हैं वे जीवके गुण हैं और रूपादिक पुद्गलादिकके गुण हैं। तथा इनके विकार विशेष रूपसे भेदको प्राप्त होते हैं इसलिए वे पर्याय कहलाते हैं। जैसे घटज्ञान, पटज्ञान, क्रोध, मान, गन्ध, वर्ण, तीव्र और मन्द आदिक । तथा जो इनसे कथंचित् भिन्न है और समुदाय रूप है वह द्रव्य कहलाता है। यदि समुदायको सर्वथा अभिन्न मान लिया जाय तो सबका अभाव प्राप्त प्रसंगात् । तद्य-ता., ना. ।

Translation AI Generated

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Chapter Five $ 599. The definition of dravya as "that which is endowed with production, destruction, and permanence" has been stated. Now, to explain the definition of dravya in another way, the following sutra is stated:
Dravya is that which has guna and paryaya. ||38|| 8600. Guna and paryaya are called guna-paryaya. Dravya is that which has these. Here, the use of the suffix 'matup' has been explained earlier. The meaning is that dravya is somehow different from its guna and paryaya, hence the use of the suffix 'matup'. Question: What are guna and paryaya? Answer: Guna are those that are inherent (anvayi), and paryaya are those that are non-inherent (vyatireki). Dravya is that which is endowed with both. It has been said:
"The characteristic that differentiates a dravya from other dravyas is called guna, and the modification of a dravya is called paryaya. Dravya is endowed with both of these. It is also eternal and self-evident." The meaning is that that by which one dravya is distinguished from another is guna. It is by this guna that the existence of that dravya is established. If there were no differentiating guna, there would be a mixture of dravyas. For example, the jiva dravya is distinguished from pudgala etc. by guna such as knowledge etc., and pudgala etc. are distinguished by guna such as form etc. If there were no distinction due to guna such as knowledge etc., there would be a mixture. Therefore, in relation to the general, knowledge etc. are the guna of the jiva, and form etc. are the guna of pudgala etc. Their modifications, which are different in a specific way, are called paryaya. For example, knowledge of a pot, knowledge of a cloth, anger, pride, smell, color, intense, and mild etc. That which is somehow different from these and is a collection is called dravya. If the collection were to be considered completely non-different, then there would be the consequence of the non-existence of everything. For example, if there is a collection of things that are mutually different, then due to the non-existence of one after another, there would be the non-existence of the collection.
8599. The definition of dravya as "that which is endowed with production, destruction, and permanence" has been stated. Now, to explain the definition of dravya in another way, the following sutra is stated:
Dravya is that which has guna and paryaya. ||38||
8600. That which has both guna and paryaya is called guna-paryaya, and that is dravya. Here, the use of the suffix 'matup' has been explained earlier. The meaning is that dravya is somehow different from its guna and paryaya, hence the use of the suffix 'matup'. Question: What are guna and paryaya? Answer: Guna are those that are inherent (anvayi), and paryaya are those that are non-inherent (vyatireki). Dravya is that which is endowed with both. It has been said:
"The characteristic that differentiates a dravya from other dravyas is called guna, and the modification of a dravya is called paryaya. Dravya is endowed with both of these. It is also eternal and self-evident." The meaning is that that by which one dravya is distinguished from another is guna. It is by this guna that the existence of that dravya is established. If there were no differentiating guna, there would be a mixture of dravyas. For example, the jiva dravya is distinguished from pudgala etc. by guna such as knowledge etc., and pudgala etc. are distinguished by guna such as form etc. If there were no distinction due to guna such as knowledge etc., there would be a mixture. Therefore, in relation to the general, knowledge etc. are the guna of the jiva, and form etc. are the guna of pudgala etc. Their modifications, which are different in a specific way, are called paryaya. For example, knowledge of a pot, knowledge of a cloth, anger, pride, smell, color, intense, and mild etc. That which is somehow different from these and is a collection is called dravya. If the collection were to be considered completely non-different, then there would be the consequence of the non-existence of everything. For example, if there is a collection of things that are mutually different, then due to the non-existence of one after another, there would be the non-existence of the collection.