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 479

-9144 5906] नवमोऽध्यायः
[359 इत्यर्थः । वितर्कश्च वीचारश्च वितर्कवीचारौ, सह वितर्कवीचाराभ्यां वर्तत इति सवितर्कवीचारे। पूर्वे पृथक्त्वैकत्ववितर्के इत्यर्थः।। 8901. तत्र यथासंख्यप्रसंगेऽनिष्टनिवृत्त्यर्थमिदमुच्यते
__ अवीचारं द्वितीयम् ।।42॥ 8902. पूर्वयोर्यद् द्वितीयं तदवीचारं प्रत्येतव्यम् । एतदुक्तं भवति-आद्यं सवित सवीचारं च भवति । द्वितीयं सवितर्कमवीचारं चेति । 8903. अथ वितर्कवीचारयोः कः प्रतिविशेष इत्यत्रोच्यते
वितर्कः श्रुतम् ॥43॥ 8904. विशेषेण तर्कणमूहनं वितर्कः श्रुतज्ञानमित्यर्थः । 8905. अथ को वीचारः।
वीचारोऽर्थव्यंजनयोगसंक्रान्तिः ॥4॥ 8906. अर्थो ध्येयो द्रव्यं पर्यायो वा । व्यञ्जनं वचनम् । योगः कायवाङ्मनःकर्मलक्षणः । संक्रान्तिः परिवर्तनम् । द्रव्यं विहाय पर्यायमुपैति पर्यायं त्यक्त्वा द्रव्यमित्यर्थसंक्रान्तिः। एकं श्रुतवचनमपादाय बचनान्तरमालम्बते तदपि विहायान्यदिति व्यञ्जनसंक्रान्तिः । काययोगं त्यक्त्वा योगान्तर गृह्णाति योगान्तरं च त्यक्त्वा काययोगमिति योगसंक्रान्तिः। एवं परिवर्तनं वीचार इत्युच्यते । तदेतत्सामान्यविशेषनिर्दिष्टं चतुर्विधं धयं शुक्लं च पूर्वोदितगुप्त्यादिबहुप्रकारोपायं कथनका तात्पर्य है । जो वितर्क और वीचारके साथ रहते हैं वे सवितर्कवीचार ध्यान कहलाते हैं। सूत्रमें आये हुए पूर्व पदसे पृथक्त्ववितर्क और एकत्ववितर्क ये दो ध्यान लिये गये हैं।
8901. पूर्व सूत्रमें यथासंख्यका प्रसंग होनेपर अनिष्ट अर्थकी निवृत्ति करनेके लिए आगेका सूत्र कहते हैं
दूसरा व्यान अवीचार है॥42॥
6902. पहलेके दो ध्यानोंमें जो दूसरा ध्यान है वह अवीचार जानना चाहिए । अभिप्राय यह है कि पहला शुक्लध्यान सवितर्क और सवीचार होता है तथा दूसरा शुक्लध्यान सवितर्क और अवीचार होता है।
६ 903. अब वितर्क और वीचारमें क्या भेद है यह दिखलानेके लिए आगेका सूत्र कहते हैं
वितर्कका अर्थ श्रुत है ॥43॥ 8 904. विशेष रूपसे तर्कणा करना अर्थात् ऊहा करना वितर्क श्रुतज्ञान कहलाता है। 8905. अब वीचार किसे कहते हैं यह बात अगले स्त्र द्वारा कहते हैं--- अर्थ, व्यञ्जन और योगको संक्रान्ति वीचार है॥441
8906. अर्थ ध्येयको कहते हैं । इससे द्रव्य और पर्याय लिये जाते हैं। व्यञ्जनका अर्थ वचन है तथा काय, वचन और मनकी क्रियाको योग कहते हैं। संक्रान्तिका अर्थ परिवर्तन है। द्रव्यको छोड़कर पर्यायको प्राप्त होता है और पर्यायको छोड़ द्रव्यको प्राप्त होता है-यह अर्थसंक्रान्ति है। एक श्रुतवचनका आलम्बन लेकर दूसरे वचनका आलम्बन लेता है और उसे भी त्यागकर अन्य वचनका आलम्बन लेता है-यह व्यंजन-संक्रान्ति है। काययोगको छोड़कर दूसरे योगको स्वीकार करता है और दूसरे योगको छोड़कर काययोगको स्वीकार करता है-यह योग1. --न्तरं त्यक्त्वा मु.। 2. इत्युच्यते । संक्रान्तौ सत्यां कथं ध्यानमिति चेत् ध्यानसंतानमपि ध्यानमुभते इति न दोषः । तदेतत्सामान्य- मु. दि. 1, दि. 2, आ.,

Translation AI Generated

-9144 5906] Ninth Chapter
[359 This is the meaning. Vitaraka and Vicara are Vitaraka-Vicara, and those who dwell with Vitaraka-Vicara are Savitaraka-Vicara. The previous [sutra] means separate and unified Vitaraka. 8901. There, in the context of the sequence, this is said for the sake of the cessation of the undesirable:
The second is A-Vicara. ||42|| 8902. The second of the previous two [dhyanas] should be understood as A-Vicara. This is said: The first is Savitaraka and Savicara. The second is Savitaraka and A-Vicara. 8903. Now, what is the difference between Vitaraka and Vicara? This is said:
Vitaraka is the heard. ||43|| 8904. Specifically, reasoning and inference is Vitaraka, meaning heard knowledge. 8905. Now, what is Vicara?
Vicara is the transition of the meaning, expression, and yoga. ||44|| 8906. Meaning is the object, which is the substance or the synonym. Expression is the word. Yoga is the characteristic of the action of the body, speech, and mind. Transition is change. Leaving the substance, one attains the synonym, and leaving the synonym, one attains the substance - this is the transition of meaning. Taking hold of one heard word, one takes hold of another word, and leaving that, one takes hold of another - this is the transition of expression. Leaving the body yoga, one takes hold of another yoga, and leaving that yoga, one takes hold of the body yoga - this is the transition of yoga. Thus, this change is called Vicara. This is the fourfold dhyana, which is specified by the general and the specific, and is white, and is the statement of the many kinds of upaya, such as the previously mentioned secret, etc., and its meaning. Those who dwell with Vitaraka and Vicara are called Savitaraka-Vicara dhyana. The previous [sutra] means separate and unified Vitaraka.
8901. In the context of the sequence in the previous [sutra], for the sake of the cessation of the undesirable meaning, the next [sutra] is said:
The second dhyana is A-Vicara. ||42||
6902. The second dhyana of the previous two dhyanas should be understood as A-Vicara. The meaning is that the first white dhyana is Savitaraka and Savicara, and the second white dhyana is Savitaraka and A-Vicara.
6903. Now, to show the difference between Vitaraka and Vicara, the next [sutra] is said:
The meaning of Vitaraka is the heard. ||43|| 8904. Specifically, reasoning and inference is Vitaraka, meaning heard knowledge. 8905. Now, what is Vicara? This is said by the next [sutra]: The transition of meaning, expression, and yoga is Vicara. ||44||
8906. Meaning is the object. From this, substance and synonym are taken. The meaning of expression is word, and the action of the body, speech, and mind is called yoga. The meaning of transition is change. Leaving the substance, one attains the synonym, and leaving the synonym, one attains the substance - this is the transition of meaning. Taking hold of one heard word, one takes hold of another word, and leaving that, one takes hold of another - this is the transition of expression. Leaving the body yoga, one takes hold of another yoga, and leaving that yoga, one takes hold of the body yoga - this is the transition of yoga. Thus, this change is called Vicara. This is the fourfold dhyana, which is specified by the general and the specific, and is white, and is the statement of the many kinds of upaya, such as the previously mentioned secret, etc., and its meaning.