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 363

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पंचमोऽध्यायः $ 607. असकृत् 'परिणाम' शब्द उक्तः । तस्य कोऽर्थ इति प्रश्ने उत्तरमाह
तद्भावः परिणामः ॥42॥ $ 608. अपवा गुणा द्रव्यादर्यान्तरभूता इति केषांचिद्दर्शनं तनिक भवतोऽभिमतम् । न इत्याह यद्यपि कथंचिद् व्यपदेशादिभेदहेत्व'पेक्षया द्रव्यादन्ये, तथापि तवव्यतिरेकात्तत्परिणामाच्च नान्ये । यद्येवं स उच्यतां कः परिणाम इति । तन्निश्चयार्थमिदमुच्यते-धर्मादीनि द्रव्याणि येनात्मना भवन्ति स तद्भावस्तत्त्वं परिणाम इति आख्यायते । स द्विविधोनादिरादिमांश्च । तत्रानादिर्धर्मादीनां गत्युपग्रहादिः सामान्यापेक्षया । स एवादिमांश्च भवति विशेषापेक्षया इति।
इति तत्त्वार्थवृत्तौ सर्वार्थसिद्धिसंज्ञिकायां पंचमोऽध्यायः ।
अपने आधारभूत परमाणु द्रव्यके आश्रयसे रहते हैं । अतएव जो स्वयं विशेष रहित हों वे गुण हैं यह कहा है । ऐसा नियम है कि जैसे द्रव्यमें गुण पाये जाते हैं वैसे गुणमें अन्य गुण नहीं रहते। अतएव गुण स्वयं विशेष रहित रहते हैं, इस प्रकार यद्यपि जो द्रव्यके आश्रयसे रहते हैं और स्वयं विशेष रहित हैं वे गुण है, गुणका इतना लक्षण फलित हो जाता है पर यह पर्यायोंमें भी पाया हैं। क्योंकि वे भी द्रव्यके आश्रयसे रहती हैं और स्वयं विशेषरहित होती हैं । इसलिए इस अतिव्याप्ति दोषका निराकरण करनेके लिए जो द्रव्यके आश्रयसे रहते हैं इसका अर्थ-जो द्रव्यके आश्रयसे सदा रहते हैं, इतना समझना चाहिए । इस प्रकार गुणोंके स्वरूपका विचार किया। गुणका एक नाम विशेष भी है। जिनके निमित्तसे एक द्रव्य अन्य द्रव्यसे भेद को व्याप्त हों वे विशेष अर्थात् गुण हैं यह उक्त कथनका तात्पर्य है । ऐसे गुण प्रत्येक द्रव्यमें अनन्त होते हैं। उनमें कुछ सामान्य होते हैं और कुछ विशेष । जो एकाधिक द्रव्योंमें उपलब्ध होते हैं वे सामान्यगुण कहलाते हैं और जो प्रत्येक द्रव्यकी विशेषताको व्यक्त करते हैं वे विशेषगुण कहलाते हैं।
$607. परिणाम शब्दका अनेक बार उल्लेख किया; परन्तु उसका क्या तात्पर्य है ऐसा प्रश्न होनेपर अगले सूत्र द्वारा इसीका उत्तर देते हैं
उसका होना अर्थात प्रति समय बदलते रहना परिणाम है॥421
6 608. अथवा गुण द्रव्यसे अलग हैं यह किन्हींका मत है। वह क्या आपके (जैन) मतमें स्वीकार है ? नहीं, इसलिए कहते हैं कि संज्ञा आदिके निमित्तसे प्राप्त होनेवाले भेदके कारण गुण द्रव्यसे कथंचित् भिन्न हैं तो भी वे द्रव्यसे भिन्न नहीं पाये जाते हैं और द्रव्यके परिणाम हैं इसलिए भिन्न नहीं भी हैं । यदि ऐसा है तो वह बात कहिए जिससे परिणामका स्वरूप ज्ञात हो । बस इसी बातका निश्चय करनेके लिए कहते हैं--धर्मादिक द्रव्य जिस रूपसे होते हैं वह तद्भाव या तत्त्व है और इसे ही परिणाम कहते हैं । वह दो प्रकारका है-अनादि और सादि । उनमें से धर्मादिक द्रव्यके जो गत्युपग्रहादिक होते हैं वे सामान्यकी अपेक्षा अनादि हैं और विशेषकी अपेक्षा सादि हैं।
. इस प्रकार सर्वार्थसिद्धि नामक तत्त्वार्थवृत्तिमें पाँचवाँ अध्याय समाप्त हुआ।
1. हेतुत्वापेक्ष- मु.।

Translation AI Generated

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Chapter Five $ 607. The word "parinaama" has been mentioned many times. In response to the question of what its meaning is, it is said:
That which is, is parinaama. ||42|| $ 608. Some believe that qualities are different from substance. Is this your (Jain) view? No, it is said that although qualities are somewhat different from substance due to the difference in designation, etc., they are not different from substance due to their non-separation from it and their being its parinaama. If this is so, then tell us what parinaama is. To determine this, it is said: The way in which substance, such as dharma, etc., exists is called tadbhaava or tattva, and this is called parinaama. It is of two types: anaadi and saadi. Of these, the motion, attachment, etc., of substance, such as dharma, etc., are anaadi in relation to the general, and saadi in relation to the specific.
Thus ends the fifth chapter of the Tattvarthavritti, known as Sarvarth Siddhi.
They reside in their fundamental atomic substance. Therefore, those that are themselves devoid of specific qualities are called qualities. It is a rule that just as qualities are found in substance, other qualities are not found in qualities. Therefore, qualities are themselves devoid of specific qualities. Thus, although those that reside in substance and are themselves devoid of specific qualities are called qualities, this characteristic of qualities is also found in synonyms. Because they too reside in substance and are themselves devoid of specific qualities. Therefore, to eliminate this fault of overlapping, those that reside in substance should be understood as those that always reside in substance. Thus, the nature of qualities has been considered. Another name for qualities is "vishesha". Those that cause one substance to be different from another substance are called vishesha, i.e., qualities. This is the meaning of the statement. There are infinite such qualities in every substance. Some of them are general and some are specific. Those that are found in multiple substances are called general qualities, and those that express the specific nature of each substance are called specific qualities.
$607. The word parinaama has been mentioned many times; but what is its meaning? In response to this question, the next sutra gives the answer:
Its being, i.e., its constant change, is parinaama. ||421
6 608. Or, some believe that qualities are different from substance. Is this accepted in your (Jain) view? No, it is said that although qualities are somewhat different from substance due to the difference in designation, etc., they are not found to be different from substance, and they are not different because they are the parinaama of substance. If this is so, then tell us what parinaama is. To determine this, it is said: The way in which substance, such as dharma, etc., exists is called tadbhaava or tattva, and this is called parinaama. It is of two types: anaadi and saadi. Of these, the motion, attachment, etc., of substance, such as dharma, etc., are anaadi in relation to the general, and saadi in relation to the specific.
. Thus ends the fifth chapter of the Tattvarthavritti, known as Sarvarth Siddhi.
1. Hetutvaapeksha- Mu.