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Translation AI Generated
Disclaimer: This translation does not guarantee complete accuracy, please confirm with the original page text.
The Tattvarthasutra reminds us of a certain subject when suitable causes are met. This continuous flow of determination, the resulting impressions, and the memory arising from those impressions—all of these constitute the cognitive transaction. Question: Are the aforementioned four distinctions devoid of causal relations or with causal relations? Answer: They are with causal relations. The sutra clearly indicates that the arising of comprehension, etc., occurs in the specific order mentioned in the sutras. The distinctions of comprehension, etc., arise from various conditions, including the following types: many, diverse, quick, uncertain, ambiguous, and firm. In forms such as comprehension, intention, determination, and sustained cognition, they can be identified by distinct characteristics. The five senses and the mind result in cognitive understanding through these six methods, which are classified into twenty-four distinctions of comprehension, intention, etc., with variations due to annihilation and the diversity of the subject. For example, there are six comprehensions, six intentions, six determinations, and six sustained cognitions: Many comprehensions, few comprehensions, diverse comprehensions, single comprehensions, quick comprehensions, slow comprehensions, uncertain comprehensions, certain comprehensions, ambiguous comprehensions, firm comprehensions, and uncertain comprehensions. 'Many' means several, and 'few' means one. For instance, those who understand two or more books have comprehensions, intentions, etc., that are termed as many comprehensions, many intentions, many determinations, and many sustained cognitions.
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________________ तत्त्वार्थसूत्र योग्य निमित्त मिलने पर उस निश्चित विषय का स्मरण हो आता है । इस निश्चय की सतत धारा, तज्जन्य संस्कार और संस्कारजन्य स्मरण-यह सब मतिव्यापार धारणा कहलाता है । प्रश्न-उक्त चारों भेदों का क्रम निर्हेतुक है या सहेतुक ? उत्तर-सहेतुक है। सूत्र से स्पष्ट है कि सूत्र मे निर्दिष्ट क्रम से ही अवग्रहादि की उत्पत्ति होती है । १५ ।। अवग्रह आदि के भेद बहुबहुविधक्षिप्रानिश्रितासन्दिग्धध्रुवाणां सेतराणाम् । १६ । सेतर ( प्रतिपक्षसहित ) बहु, बहुविध, क्षिप्र, अनिश्रित, असदिग्ध और ध्रुव रूप में अवग्रह, ईहा, अवाय, धारणारूप मतिज्ञान होता है। पाँच इन्द्रियाँ और मन इन छ: साधनो से होनेवाले मतिज्ञान के अवग्रह, ईहा आदि रूप मे जो चौबीस भेद कहे गये है वे क्षयोपशम और विषय की विविधता से बारह-बारह प्रकार के होते है । जैसे छः अवग्रह छः ईहा छः अवाय छः धारणा बहुग्राही अल्पग्राही बहुविधग्राही एकविधग्राही क्षिप्रग्राही अक्षिप्रग्राही अनिश्रितग्राही निश्रितग्राही असंदिग्धग्राही संदिग्धग्राही ध्रुवग्राही अध्रुवग्राही बहु अर्थात् अनेक और अल्प अर्थात् एक । जैसे, दो या दो से अधिक पुस्तकों को जाननेवाले अवग्रह, ईहा आदि चारो क्रमभावी मतिज्ञान बहुग्राही अवग्रह, बहुग्राहिणी ईहा, बहुग्राही अवाय और बहुग्राहिणी धारणा कहलाते है और एक Jain Education International For Private & Personal Use Only www.jainelibrary.org
SR No.008066
Book TitleTattvarthasutra Hindi
Original Sutra AuthorUmaswati, Umaswami
AuthorSukhlal Sanghavi
PublisherParshwanath Vidyapith
Publication Year1976
Total Pages444
LanguageHindi
ClassificationBook_Devnagari, Philosophy, Religion, Epistemology, Tattvartha Sutra, & Tattvarth
File Size9 MB
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