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
[$139 § 601परस्परतोऽर्थान्तरभूतत्वात् । यदिदं रूपं तस्मादर्थान्तरभूता रसादयः । ततः समुदायोऽनर्थान्तरभूतः । यश्च रसादिम्योऽर्थान्तरभूताद्रूपादनर्थान्तरभूतः समुदायः स कथं रसादिम्योऽयन्तरभूतो न भवेत् । ततश्च रूपमात्रं समुदायः प्रसक्तः । न चैकं रूपं समुदायो भवितुमर्हति । ततः समुदायाभावः । समुदायाभावाच्च तदनर्थान्तरभूतानां समुदायिनामप्यभाव इति सर्वाभावः । एवं रसादिsafe योज्यम् । तस्मात्समुदायमिच्छता कथंचिदर्थान्तरभाव एषितव्यः ।
§ 601. उक्तानां द्रव्याणां लक्षणनिर्देशात्तद्विषय एव द्रव्याध्यवसाये प्रसक्ते अनुक्तद्रव्यसंसूचनार्थमाह
कालश्च ॥39॥
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होता है । खुलासा इस प्रकार है- परस्पर विलक्षण धर्मोंका समुदाय होनेपर यदि उसे एक और अभिन्न माना जाय तो समुदायका और सबका अभाव प्राप्त होता है, क्योंकि वे धर्म परस्पर भिन्न हैं । जो यह रूप है उससे रसादिक भिन्न हैं । अब यदि इनका समुदाय अभिन्न माना जाता है तो रसादिकसे भिन्न जो रूप है और उससे अभिन्न जो समुदाय है वह रसादिकसे भिन्न कैसे नहीं होगा अर्थात् अवश्य होगा । और इस प्रकार समुदाय रूपमात्र प्राप्त होता है । परन्तु एक रूप गुण समुदाय हो नहीं सकता इसलिए समुदायका अभाव प्राप्त होता है और समुदायका अभाव हो जानेसे उससे अभिन्न समुदायियों का भी अभाव होता है । इस प्रकार समुदाय और समुदाय सबका अभाव हो जाता है । जिस प्रकार रूप की अपेक्षा कथन किया उसी प्रकार सादिककी अपेक्षा भी कथन करना चाहिए। इसलिए यदि समुदाय स्वीकार किया जाता है तो वह कथंचित् अभिन्न ही मानना चाहिए ।
विशेषार्थ –— पहले उत्पाद, व्यय और ध्रौव्यसे युक्त द्रव्य होता है यह कह आये हैं । यहाँ प्रकारान्तरसे द्रव्यका लक्षण कहा गया है । इसमें द्रव्यको गुणपर्यायवाला बतलाया गया है। बात यह कि प्रत्येक द्रव्य अनन्त गुणोंका और क्रमसे होनेवाली उनकी पर्यायोंका पिण्डमात्र हैं । सर्वत्र गुणोंको अन्वयी और पर्यायोंको व्यतिरेकी बतलाया गया है। इसका अर्थ यह है कि जिनसे धारा में एकरूपता बनी रहती है वे गुण कहलाते हैं और जिनसे उसमें भेद प्रतीत होता है वे पर्याय कहलाते हैं । जीवमें ज्ञानादिककी धाराका, पुद्गलमें रूप रसादिको धाराका, धर्मद्रव्यमें गतिहेतुत्वकी धाराका, अधर्मद्रव्यमें स्थितिहेतुत्वकी धाराका, आकाशमें अवगाहन हेतुत्वकी धारा का और काल द्रव्यमें वर्तनाका कभी विच्छेद नहीं होता, इसलिए वे ज्ञानादिक उस उस द्रव्यके गुण हैं किन्तु वे गुण सदाकाल एकरूप नहीं रहते। जो नित्य द्रव्योंके गुण हैं उन्हें यदि छोड़ भी दिया जाय तो भी जीव और पुद्गलोंके गुणोंमें प्रतिसमय स्पष्टतया परिणाम लक्षित होता है । उदाहरणार्थ - जीवका ज्ञानगुण संसार अवस्थामें कभी मतिज्ञानरूप होता है और कभी श्रुतज्ञान रूप । इसीलिए ये मतिज्ञानादि ज्ञानगुणकी पर्याय हैं । इसी प्रकार अन्य गुणोंमें भी जान लेना चाहिए । द्रव्य सदा इन गुणरूप पर्यायों में रहता है, इसलिए वह गुणपर्यायवाला कहा गया है । फिर भी गुण और पर्यायको द्रव्यसे सर्वथा भिन्न न जानना चाहिए। वे दोनों मिलकर द्रव्यकी आत्मा हैं । इसका अभिप्राय यह है कि गुण और पर्यायको छोड़कर द्रव्य कोई स्वतन्त्र वस्तु नहीं । § 601. पूर्वोक्त द्रव्योंके लक्षणका निर्देश करनेसे यह प्राप्त हुआ कि जो उस लक्षणका विषय है - वही द्रव्य हैं, अतः अभी तक जिस द्रव्यका कथन नहीं किया उसकी सूचना करनेके लिए आगेका सूत्र कहते हैं
काल भी द्रव्य है ॥39॥

Translation AI Generated

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Sarvarthasiddhi
[$139 § 601. Because of being different from each other. If this form is considered to be different from the rasa etc., then the aggregate is also different from them. And the aggregate which is different from the rasa etc. and is not different from the form, how can it not be different from the rasa etc.? Therefore, only form is the aggregate. And one form cannot be an aggregate. Therefore, there is no aggregate. And due to the absence of the aggregate, there is also the absence of the aggregate of those who are different from it. Thus, there is the absence of everything. In the same way, it should be said with respect to rasa etc. Therefore, if one wants to accept the aggregate, then one must accept it as being different in some way.
§ 601. After describing the characteristics of the mentioned substances, it is established that the substance is the subject of that characteristic. Therefore, to indicate the substance that has not been mentioned, the next sutra says
Time is also a substance. ||39||
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It is. The explanation is as follows: If an aggregate of mutually different qualities is considered to be one and indivisible, then the absence of the aggregate and everything else is obtained, because those qualities are mutually different. The form is different from the rasa etc. Now, if their aggregate is considered to be indivisible, then the form which is different from the rasa etc. and the aggregate which is indivisible from it, how can it not be different from the rasa etc.? i.e. it will be. And thus, the aggregate is obtained as only form. But one form quality cannot be an aggregate, therefore, the absence of the aggregate is obtained. And due to the absence of the aggregate, there is also the absence of the aggregates which are different from it. Thus, there is the absence of the aggregate and everything else. In the same way, it should be said with respect to rasa etc. Therefore, if the aggregate is accepted, then it must be accepted as being different in some way.
Special Meaning - It has been said before that there is a substance with production, destruction, and permanence. Here, the characteristic of the substance is stated in a different way. In this, the substance is described as having qualities and their permutations. The point is that every substance is merely a mass of infinite qualities and their permutations that occur in sequence. Qualities are said to be pervasive everywhere and permutations are said to be exclusive. This means that those which maintain uniformity in the stream are called qualities and those which make it appear different are called permutations. In the jiva, there is never a break in the stream of knowledge etc., in the pudgala, there is never a break in the stream of form, rasa etc., in the dharma dravya, there is never a break in the stream of the cause of motion, in the adharma dravya, there is never a break in the stream of the cause of rest, in the akasha, there is never a break in the stream of the cause of penetration, and in the kala dravya, there is never a break in the stream of existence, therefore, they are the qualities of that particular substance. But those qualities do not remain the same forever. If the qualities of the eternal substances are left out, even then, a clear change is observed in the qualities of the jiva and the pudgalas at every moment. For example, the knowledge quality of the jiva is sometimes in the form of mati jnana and sometimes in the form of shruti jnana in the state of samsara. Therefore, these mati jnana etc. are the permutations of the knowledge quality. In the same way, it should be understood in other qualities as well. The substance always remains in these quality-like permutations, therefore, it is said to be having qualities and permutations. Nevertheless, qualities and permutations should not be considered completely different from the substance. Both of them together are the soul of the substance. This means that there is no independent substance apart from qualities and permutations. § 601. By indicating the characteristic of the previously mentioned substances, it is obtained that the substance is the subject of that characteristic. Therefore, to indicate the substance that has not been mentioned yet, the next sutra says
Time is also a substance. ||39||