Kasaya Pahuda Sutta

SR No.: 010396
Original Sutra Author: N/A
Author: Hiralal Jain
Publisher: Veer Shasan Sangh Calcutta
Publication Year: 1955
Total Pages: 1043
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 71 MB

Page 123

निक्षेपोंमें नय-योजना
१७
२४. गम - संगह ववहारा सत्रे इच्छति । २५. उजुसुदो ठवणवज्जे ।
गा० १३-१४ ]
२६. ( सद्दणस्स ) णामं भावो च ।
विशेषार्थ - प्रय यह शब्द प्रेयनामनिक्षेप है । किसी चेतन या अचेतन पदार्थ मे 'यह वही है' इस प्रकार से प्रयभावकी स्थापना करनेको प्रेयस्थापनानिक्षेप कहते है । अतीत या अनागत कालमे रागरूप होनेवाले या वर्तमान मे रागविषयक ज्ञानसे रहित पुरुपको प्रयद्रव्यनिक्षेप कहते है । वर्तमानकालमें रागभावसे परिणत या रागशास्त्र के ज्ञायक पुरुषको प्रयभावनिक्षेप कहते है ।
अब चूर्णिकार उक्त निक्षेपोके स्वामिस्वरूप नयोका निरूपण करते है.
चूर्णिसू० – नैगमनय, संग्रहनय और व्यवहारनय, ये तीनो द्रव्यार्थिकनय उपयुक्त सभी निक्षेपको स्वीकार करते है ॥२४॥
विशेषार्थ- — यतः नामनिक्षेप तद्भव - सामान्य और सादृश्यसामान्यको अवलम्वन करके प्रवृत्त होता है, स्थापनानिक्षेप भी सादृश्य-सामान्यको अवलम्बन करता है और द्रव्यनिक्षेप भी दोनो प्रकारके सामान्योके निमित्तसे होता है; अतएव इन तीनो निक्षेपोके स्वामी नैगमनय, संग्रहनय और व्यवहारनय होते है, क्योकि, ये तीनो द्रव्यार्थिकनय है और सामान्यको विषय करना ही द्रव्यार्थिकनयका काम है । वर्तमान पर्यायसे उपलक्षित द्रव्यको भाव कहते हैं, इसलिए, अथवा द्रव्यको छोड़कर पर्याय पाई नहीं जाती है, इसलिए भावनिक्षेपके भी स्वामी उक्त तीनो द्रव्यार्थिकनय बन जाते है ।
चूर्णिसू० -- ऋजुसूत्रनय स्थापनानिक्षेपको छोड़कर शेप तीन निक्षेपोको ग्रहण करता है ॥२५॥
विशेषार्थ- - ऋजुसूत्रनय स्थापनानिक्षेपको विषय नही करता है, इसका कारण यह है कि इस नयमे सादृश्यलक्षण सामान्यका अभाव है । और, सादृश्य अथवा एकत्वके विना स्थापनानिक्षेप संभव नही हैं । इसलिए ऋजुसूत्रनय स्थापनानिक्षेपको छोड़कर शेष तीन निक्षेपको ही ग्रहण करता है ।
चूर्णिसू० - नामनिक्षेप और भावनिक्षेप शब्दनयके विषय हैं ॥२६॥
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विशेषार्थ - व्यंजननय, पर्यायनय और शब्दनय, ये तीनो एकार्थक नाम हैं । शब्दजयके शब्द, समभिरूढ़ और एवंभूत, ये तीन भेद हैं । ये तीनो ही नय नामनिक्षेप और भावनिक्षेपको विषय करते है, क्योकि, शब्दनयोमे स्थापनानिक्षेप और द्रव्यनिक्षेपका व्यवहार नहीं हो सकता है ।
पहले बतलाये गये चार निक्षेपोमेसे आदिके दो निक्षेपोका अर्थ सुगम है, अतएव उन्हे न कहकर द्रव्यनिक्षेपके भेदरूप नोआगम द्रव्यप्रयका स्वरूप - निरूपण करनेके लिए उत्तरसूत्र कहते हैं---
३

Translation AI Generated

## Deposits and Naya-Yojana
17
24. Gam - Sangah Vavahara Satre Ichchati. 25. Ujusudo Thavanavjje.
[Ga. 13-14]
26. (Saddanas) Namam Bhavo Cha.

**Special Meaning:** This word "Pray" is a "Nama-Nikesha". Establishing the "Pray-Bhava" in a sentient or insentient object as "this is that" is called "Pray-Sthapana-Nikesha". A person who is going to be in the form of "Raga" in the past or future, or who is devoid of knowledge related to "Raga" in the present, is called "Pray-Dravya-Nikesha". A person who is transformed by "Raga-Bhava" in the present or who is knowledgeable in "Raga-Shastra" is called "Pray-Bhava-Nikesha".

Now, the Churnikar explains the nature of the "Naya" of the owner of the said "Nikesha".

**Churnisu:** Naigama-Naya, Sangrahana-Naya, and Vyavahara-Naya, these three "Dravya-Arthika-Naya" accept all the above "Nikesha". ||24||

**Special Meaning:** Since "Nama-Nikesha" is based on "Tad-Bhava", "Samanya", and "Sadrishya-Samanya", "Sthapana-Nikesha" also relies on "Sadrishya-Samanya", and "Dravya-Nikesha" also occurs due to both types of "Samanya"; therefore, the owners of these three "Nikesha" are "Naigama-Naya", "Sangrahana-Naya", and "Vyavahara-Naya", because these three are "Dravya-Arthika-Naya", and the work of "Dravya-Arthika-Naya" is to make "Samanya" its subject. The "Dravya" indicated by the present "Paryaya" is called "Bhava", therefore, or "Bhava-Nikesha" also has the above three "Dravya-Arthika-Naya" as its owners, because "Paryaya" cannot be found without "Dravya".

**Churnisu:** "Riju-Suttra-Naya" accepts the remaining three "Nikesha" except "Sthapana-Nikesha". ||25||

**Special Meaning:** "Riju-Suttra-Naya" does not consider "Sthapana-Nikesha" as its subject, because this "Naya" lacks "Sadrishya-Lakshana-Samanya". And, without "Sadrishya" or "Ekatva", "Sthapana-Nikesha" is not possible. Therefore, "Riju-Suttra-Naya" accepts only the remaining three "Nikesha" except "Sthapana-Nikesha".

**Churnisu:** "Nama-Nikesha" and "Bhava-Nikesha" are the subjects of "Shabda-Naya". ||26||

**Special Meaning:** "Vyajan-Naya", "Paryaya-Naya", and "Shabda-Naya" are all synonymous. "Shabda-Naya" has three divisions: "Shabda", "Samabhirudha", and "Evambhuta". All three "Naya" consider "Nama-Nikesha" and "Bhava-Nikesha" as their subjects, because "Sthapana-Nikesha" and "Dravya-Nikesha" cannot be used in "Shabda-Naya".

The meaning of the first two "Nikesha" mentioned earlier is easy to understand, therefore, they are not called "Nikesha", but to explain the nature of "Dravya-Pray" in the form of a division of "Dravya-Nikesha", the following sutra is called "Uttara-Sutra":

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