Sutrakritang Sutra

SR No.: 032440
Original Sutra Author: N/A
Author: Sudarshanlal Acharya, Priyadarshan Muni, Chhaganlal Shastri
Publisher: Shwetambar Sthanakvasi Jain Swadhyayi Sangh
Publication Year: 1999
Total Pages: 658
Language: Hindi
Classification: Book_Devnagari & agam_sutrakritang
File Size: 21 MB

Page 557

श्री समवसरणाध्ययनं. न छलजल्पादिना तत्त्वावगमः कर्तुं पार्यते, छलादिकं हि परवञ्चनार्थमुपन्यस्यते, न च तेन तत्त्वावगतिः इति सत्यपि भेदे नैवासां पदार्थता, यतो यदेव परमार्थतो वस्तुवृत्यावस्त्वस्ति तदेव परमार्थतयाऽभ्युपगन्तुं युक्तम्, वादास्तु पुरुषेच्छावशेन भवन्तोऽनियता वर्तन्ते (तत्) न तेषां पदार्थतेति, किञ्च-पुरुषेच्छानुविधायिनो वादाः कुक्कुटलावकादिष्वपि पक्षप्रतिपक्षपरिग्रहेण भवन्त्यतस्तेषामपि तत्त्व प्राप्तिः स्यान्नचैतदिष्यत इति । असिद्धानैकान्तिकविरुद्धा हेत्वाभासाः, हेतुवदाभासन्त इति हेत्वाभासाः, तत्र सम्यग्घेतूनामपि न तत्त्वव्यवस्थितिः किं पुनस्तदाभासानां ? तथाहि-इह यन्नियतं वस्त्वस्ति तदेव तत्त्वं भक्तुिमर्हति, हेतवस्तु कचिद्वस्तुनि साध्ये हेतवः क्वचिदहेतव इत्यनियतास्त इति । अथ छलम्' अर्थविघातोऽर्थविकल्पोपपत्त्येति तत्रार्थ विशेषे विवक्षितेऽभिहिते वक्तुरभिप्रायादर्थान्तरकल्पना वाक्छलं, यथा नवकम्बलोऽयं देवदत्तः अत्र च नवः कम्बलोऽस्येति वक्तुरभिप्रायो विग्रहे च विशेषो न समासे, तत्रायं छलवादी नव कम्बलाअस्येत्येतद्भवताऽभिहितमिति कल्पयति, न चायं तथेत्येवं प्रतिषेधयति, तत्र छलमित्यसदर्थाभिधानं, तद्यदि छलंन तर्हि तत्त्वं, तत्त्व चेन्न तर्हि छलं, परमार्थरूपत्वात्तत्त्वस्येति, तदर्थ छलं तत्त्वमित्यतिरिक्ता वाचोयुक्तिः । दूषणाभासास्तु जातयः, तत्र सम्यग्दूषणस्यापि न तत्त्वव्यवस्थितिः, अनिर तत्वात्, अनियतत्त्वं च यदेवैकस्मिनसम्यग्दृषणं तदेवान्यत्र दूषणाभासं, पुरुषशक्त्यवेक्षत्वाच्च दूषणदूषणामासव्यवस्थितेरनियतत्वमिति कुतः पुनर्दूषणाभासरूपाणां जातीनाम् ? अवास्तवत्त्वात्तासामिति । वादकाले वादी प्रतिवादी वा येन निगृह्यते तन्निग्रहस्थानं, तच्चवादिनोऽसाधनाङ्गवचनं प्रतिवादिनस्तद्दो (श्च तत्तदो) षोद्भावनं विहाय यदन्यदभिधीयते नैयायिकैस्तत्प्रलापमात्रमिति, तच्च प्रतिज्ञाहानिः, प्रतिज्ञान्तरं, प्रतिज्ञाविरोध इत्यादिकम्, एतच्च विचार्यमाणं न निग्रहस्थानं भवितुमर्हति, भवदपि च पुरुषस्यैवापराधं कर्तुमलं, न त्वेत तत्त्वं भवितुमर्हति वक्तृगुणदोषौ हि पदार्थेऽनुमानेऽधिक्रियेते न तु तत्त्वमिति, तदेव न नैयायिकोक्तं तत्त्वं तत्त्वेनायितुं युज्यते, तस्योक्तनीत्या सदोषत्वादिति ॥ नापि वैशेषिकोक्तं तत्त्वमिति, तथाहि-द्रव्यगुणकर्मसामान्यविशेष समवायास्तत्त्वमिति, तत्र पृथिव्यप्तेजोवायुराकाशं कालो दिगात्मा मन इति नव द्रव्याणि, तदत्र पृथित्यपूतेजोवायूनां पृथग्द्रव्यत्वमनुपपन्नं, तथाहि-त एव परमाणवः प्रयोगविस्रसाभ्यां पृथिव्यादित्वेन परिणमन्तोऽपि न स्वकीयं द्रव्यत्वं त्यजन्ति, न चावस्थाभेदेन द्रव्यभेदो युक्तः, अतिप्रसंगादिति । आकाशकालयोश्चास्माभिरपि द्रव्यत्वमभ्युपगतमेव, दिशस्त्वाकाशावयवभूताया अनुपपन्नं पृथग्द्रव्यत्वमति प्रसंगदोषादेव, आत्मनश्च स्वशरीरमात्रव्यापिन उपयोगलक्षणस्याभ्युपगतमेव द्रव्यत्वमिति, मनसश्च पुद्गलविशेषतया पुद्गलद्रव्येऽन्तर्भाव इति (परमाणुवत्), भावमनसश्च जीवगुणत्वादात्मन्यन्तर्भाव इति । यदपि तैरभिधीयते, यथा पृथिवीत्वयोगात्पृथिवीति तदपि स्वप्रक्रियामात्रमेव, यतो न हि पृथिव्याः पृथग्भूतं पृथिवीत्वमपि येन तद्योगात्पृथिवी भवेद्, अपितु सर्वमपि यदस्ति तत्सामान्यविशेषात्मकं नरसिंहाकारमुभयस्वभावमिति, तथा चोक्तम् -
"नान्वयः स हि भेदत्वान्न भेदोऽन्वयवृत्तितः । मृद्भेदद्वयसंसर्गवृत्तिजा (र्जा) त्यन्तरं घटः ॥१॥" तथा - "न नरः सिंहरूपत्वान्न सिंहो नररूपतः । शब्दविज्ञानकार्याणां, भेदाज्जात्यन्तरं हि सः ॥१॥" इत्यादि ।
अथ रूपरसगंधस्पर्शा रूपिद्रव्यवृत्तेर्विशेषगुणाः, तथा सङ्खयापरिमाणानि पृथक्त्वं संयोगविभागौ परत्वापरत्वे इत्येते सामान्यगुणाः सर्वद्रव्यवृत्तित्वात्, तथा बुद्धिसुखदुःखेच्छाद्वेषप्रयत्नधर्माधर्मसंस्कारा आत्मगुणाः, गुरुत्वं पृथिव्युदकयोवत्वं पृथिव्युदकाग्निषु स्नेहोऽम्भस्येव वेगाख्यः संस्कारोमूर्तद्रव्येष्वेव आकाशगुणः शब्द इति ।
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Translation AI Generated

The Study of Samvasarana. Truth cannot be understood through deceit, trickery, etc., because deceit, etc., is used to deceive others, and it does not lead to the understanding of truth. Even though there is a difference, these things are not meaningful, because whatever truly exists in reality is what should be accepted as true. Arguments, however, are based on the will of the individual and are therefore inconsistent. Therefore, they are not meaningful. Moreover, arguments that follow the will of the individual can also be found in things like cockfighting and gambling, where there is a taking of sides and opposing sides. Therefore, they would also lead to the attainment of truth, which is not desirable.

Invalid, absolute, and contradictory fallacies are called fallacies because they appear to be arguments. In this case, even valid arguments do not establish truth, let alone fallacies. For example, whatever is definite and real deserves to be considered truth. Arguments, however, are not definite, as they are sometimes valid and sometimes invalid in relation to the object of the argument.

Now, deceit is the distortion of meaning or the possibility of alternative meanings. In this case, when a specific meaning is intended and stated, the speaker's intention is to create an alternative meaning, which is verbal deceit. For example, "This new blanket is Devadatta's." Here, the speaker's intention is that the blanket is new, and there is a difference in the meaning of the compound word and the expanded form. In this case, the deceiver would say, "You said that this is a new blanket." And the other person would deny it, saying, "No, I did not." In this case, the statement is meaningless. If it is not deceit, then it is truth. And if it is not truth, then it is deceit, because truth is the form of reality. Therefore, the statement "deceit is truth" is an unnecessary use of language.

Fallacious criticisms are types of criticisms. In this case, even valid criticism does not establish truth, because it is not definite. The indefiniteness is that what is valid criticism in one case is a fallacious criticism in another case. And because criticism is based on the ability of the individual, the indefiniteness of the establishment of criticism and counter-criticism is why there are types of fallacious criticisms. This is because they are not real.

During an argument, the point at which the arguer or the opponent is refuted is called the point of refutation. This is the statement of the arguer's weakness, and the opponent's refutation of it. Anything else that is said by the logicians is mere chatter. This includes the denial of the proposition, the substitution of a different proposition, the contradiction of the proposition, etc. When examined, these things do not deserve to be considered points of refutation. You are also capable of making a mistake, but this does not deserve to be considered truth. The speaker's virtues and faults are considered in relation to the object, inference, and the subject matter, but not in relation to truth. Therefore, what the logicians say should not be considered truth. Their statements are flawed.

Nor is the truth as stated by the Vaisheshikas. For example, substance, quality, action, generality, particularity, and inherence are considered truth. In this case, there are nine substances: earth, water, fire, air, space, time, direction, soul, and mind. In this case, the distinct substantiality of earth, water, and fire is not established. For example, the same atoms, through experimentation and observation, transform into earth, etc., but they do not abandon their own substantiality. And the difference in state does not justify the difference in substance, because it leads to an absurd conclusion. We also accept the substantiality of space and time. However, the substantiality of directions as parts of space is not established, because it leads to an absurd conclusion. The substantiality of the soul is also accepted, as it is characterized by its use in relation to the body alone. And the mind is included in the substance of matter, as a particular type of matter (like an atom). And the mind and its states are included in the soul, because they are qualities of the soul.

Even though they say that earth is earth because of the quality of earthness, this is just their own process. For there is no separate earthness from earth, so that earth would be earth because of its connection to earthness. Rather, everything that exists is characterized by generality and particularity, and has the nature of both Narasimha and the lion. As it is said:

"There is no connection, because of difference, nor is there difference, because of connection. A pot is different from clay, because of the connection of two types of clay." (1)

And:

"A man is not a lion because of lionhood, nor is a lion a man because of manhood. Because of difference, there is a difference in kind between the objects of sound and knowledge." (1)

And so on.

Now, the qualities of form, taste, smell, and touch are qualities that are particular to substances. And number, quantity, separateness, conjunction, disjunction, otherness, and non-otherness are general qualities, because they apply to all substances. And intellect, happiness, sorrow, desire, aversion, effort, virtue, vice, and impressions are qualities of the soul. Heaviness is a quality of earth and water. Wetness is a quality of earth, water, and fire. The quality of oiliness is a quality of water, like the quality of speed. The quality of sound is a quality of space, and it is embodied in the impressions of substances.