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 61

प्रस्तावना
'योगेन चित्तस्य पवेन वाचां मलं शरीरस्य च वैद्यकेन ।
योऽपाकरोत् तं प्रवरं मुनीनां पतंजलि प्रांजलिरानतोऽस्मि।' जिन्होंने योगके द्वारा चित्तके मलको, व्याकरणके द्वारा वचनोंके मलको और वैद्यकद्वारा शरीरके मलको दूर किया है उन मुनियों में श्रेष्ठ पतंजलि ऋषिके समक्ष मैं नतमस्तक होता है।
पतंजलि ऋषिके अवस्थितिकालके विषयमें मतभेद है। तथापि ये विक्रमपूर्व द्वितीय शताब्दीसे पहले नहीं हुए हैं इतना निश्चित है। इस समय हमारे सामने पातंजल महाभाष्य और सर्वार्थ सिद्धि उपस्थित हैं। इन दोनोंका तुलनात्मक अध्ययन करनेसे विदित होता है कि आचार्य पूज्यपादके साहित्यपर और खासकर सर्वार्थसिद्धिपर पातंजल महाभाष्यकी गहरी छाप पड़ी है। दोनोंका अवलोकन करने से विदित होता है कि सर्वार्थसिद्धिके ऐसे अनेक स्थल हैं जो पातंजल महाभाष्यके आश्रयसे सजाये गये हैं। इस बातको स्पष्ट करने के लिए आगे की तुलनापर दृष्टि डालिएपातंजल महाभाष्य
सर्वार्थसिद्धि अनन्तरस्य विधिर्वा भवति प्रतिषेधो वेति ।
अनन्तरस्य विधिर्वा भवति प्रतिषेधो वा । बहवो हि शब्दा: एकार्था भवन्ति । तद्यथा
सत्यपि प्रकृतिभेदे रूढि बललाभात् पर्यायइन्द्रः, शक्रः, पुरुहूतः, पुरन्दरः ।।
शब्दत्वम् । यथा-इन्द्रः, शक्रः, पुरन्दर इति । अनुदरा कन्येति ।
यथा, अनुदरा कन्या इति। अस्त्येव संख्यावाची। तद्यथा, एको द्वी
संख्यावाची यथा-एको द्वौ बहव इति । बहव इति। बहुरोदनो बहुः सूप इति ।
बहुरोदनो बहुः सूप इति । सिद्धे विधिरारभ्यमाणो ज्ञापकार्थो भवति ।
सिद्धे विधिरारभ्यमाणो नियमार्थः । हि मन्ये रथेन यास्यसीति ।
एहि मन्ये रथेन यास्यसि न हि यास्यति
यातस्ते पितेति। भाविकृत्यमासीत् । पुत्रो जनिष्यमाण
विश्वदृश्वाऽस्य पुत्रो जनिता। भाविकृत्यआसीत् ।
मासीदिति। अर्थगत्यर्थः शब्दप्रयोगः । अर्थ संप्रत्याय
____ अथवा अर्थगत्यर्थः शब्दप्रयोगः तत्रैकस्यार्थयिष्यामीति शब्दः प्रयुज्यते तत्रैकेनोक्तत्वात्तस्यार्थस्य | स्यैकेन गतार्थत्वात्पर्यायशब्दप्रयोगोऽनर्थकः । द्वितीयस्य च तृतीयस्य च प्रयोगेण न भवितव्यं उक्तार्थानामप्रयोगः । एकश्च तन्तुस्त्वक्त्राणेऽसमर्थस्तत्समुदा
भवति हि कश्चित्प्रत्येकं तन्तुस्त्वक्त्राणे यश्च कम्बल: समर्थः। एकश्च बल्वजो बन्धनेऽसमर्थ- | समर्थः । स्तत्समुदायश्च रज्जुः समर्था भवति । इमानीन्द्रियाणि कदाचित्स्वातन्त्र्येण विव
स्वातन्त्र्यविवक्षा च दश्यते । इदं मे अक्षि क्षितानि भवन्ति। तद्यथा इदं मे अक्षि सुष्ठ पश्यति, | सुष्ठ पश्यति । अयं मे कर्णः सुष्ठ शृणोति। अयं मे कर्णः सुष्ठ शृणोतीति ।। कदाचित पारतन्त्र्ये विवक्षितानि भवन्ति
लोके इन्द्रियाणां पारतन्त्र्यविवक्षा अनेनाक्ष्णा सुष्ठ पश्यामि । अनेन कर्णेन सुष्ठु | दृश्यते। अनेनाक्षणा सुष्ठ पश्यामि । अनेन कर्णेन सुष्ठ शृणोमि ।
शृणोमीति। द्रुतायां तपरकरणे मध्यमविलम्बितयोरुप- द्रुतायां तपरकरणे मध्यमविलम्बितयोरुपसंख्यानं कालभेदात् ।
संख्यानम् । अवयवेन विग्रहः समुदायः समासार्थः ।
अवयवेन विग्रहः समुदायः समासार्थः ।

Translation AI Generated

## Introduction
"I bow down to Patanjali, the best among the sages, who has removed the impurities of the mind through Yoga, the impurities of speech through grammar, and the impurities of the body through medicine."

There is disagreement about the time period of Patanjali Rishi. However, it is certain that he did not exist before the second century BCE. At present, we have the Patanjali Mahabhashya and the Sarvartha Siddhi. A comparative study of these two reveals that the literature of Acharya Pujyapada, especially the Sarvartha Siddhi, has been deeply influenced by the Patanjali Mahabhashya. Observing both, it becomes clear that there are many passages in the Sarvartha Siddhi that are adorned by the support of the Patanjali Mahabhashya. To clarify this, look at the following comparison:

## Patanjali Mahabhashya
* **Sarvartha Siddhi:** Whether it is a rule or a prohibition that follows.
* **Patanjali Mahabhashya:** Whether it is a rule or a prohibition that follows. Many words have the same meaning. For example,
* **Sarvartha Siddhi:** Even though there is a difference in nature, due to the strength of usage, there are synonyms like Indra, Shakra, Puruhut, Purandara.
* **Patanjali Mahabhashya:** Like Indra, Shakra, Purandara. Anudara kanya.
* **Sarvartha Siddhi:** Like Anudara kanya. There is a number-indicating word. For example, one, two.
* **Patanjali Mahabhashya:** Number-indicating words like one, two, many.
* **Sarvartha Siddhi:** Many. Bahurodano bahu supa.
* **Patanjali Mahabhashya:** Bahurodano bahu supa. When a rule is started after something is established, it is for the purpose of knowledge.
* **Sarvartha Siddhi:** When a rule is started after something is established, it is for the purpose of regulation. I think you will go by chariot.
* **Patanjali Mahabhashya:** Come, I think you will go by chariot, you will not go.
* **Sarvartha Siddhi:** You have gone to your father. It was a future action. A son will be born.
* **Patanjali Mahabhashya:** Vishvadrushva, his son is born. It was a future action.
* **Sarvartha Siddhi:** It should not be. The use of words is for the purpose of understanding meaning. Meaning is conveyed.
* **Patanjali Mahabhashya:** Or, the use of words is for the purpose of understanding meaning. There, one word is used to express one meaning, because that meaning has already been expressed by one. The use of synonymous words is pointless. The second and third should not be used. The use of words that have already been expressed is not allowed. One thread is not strong enough for a cloth, but a group of them is.
* **Sarvartha Siddhi:** There is a thread that is not strong enough for a cloth, but a group of them is strong enough. One rope is not strong enough for binding, but a group of them is strong enough. These senses sometimes act independently.
* **Patanjali Mahabhashya:** The desire for independence is seen. This eye of mine sees well.
* **Sarvartha Siddhi:** This eye of mine sees well. This ear of mine hears well.
* **Patanjali Mahabhashya:** This ear of mine hears well. Sometimes they are desired to be dependent.
* **Sarvartha Siddhi:** In the world, the desire for dependence of the senses is seen. I see well with this eye. I hear well with this ear.
* **Patanjali Mahabhashya:** I see well with this eye. I hear well with this ear.
* **Sarvartha Siddhi:** In fast, medium, and slow actions, the counting is different due to the difference in time.
* **Patanjali Mahabhashya:** Counting.
* **Sarvartha Siddhi:** The analysis by parts, the whole, the meaning of the compound.
* **Patanjali Mahabhashya:** The analysis by parts, the whole, the meaning of the compound.