Jain Darshansara

Author(s): Chainsukhdas Nyayatirth, C S Mallinathananan, M C Shastri
Publisher: B L Nyayatirth
Catalog link: https://jainqq.org/explore/010218/1

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JAINADARSHANA SARA A Work on Jaina Philosophy By Pandit CHAINSUKHDASS NYAYTIRTHA PRINCIPAT THE JAIN SAUSKRII IESAIPUR Edited with Introsugjon and yotes C. S. MALLINATHAN Translated in Hindi By Pt. M. C. Shastri, Nyaytirtha Third Edition : 1974 1000 COPY Price Rs. 4

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Published by: B. L. Nyaytirtha Seoty. N. L. Baj Trust JAIPUR (Raj) To be got rom Veer Pustak Bhandar Manibaron ka Rasta, Jaipur-3 (Raj) Printed by Shree Veer Press Maniharon ka Rasta, JAIPUR-3

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yapura 'sva0 nAthUlAlajI baja ( topakhAnA vAle ) jayapura kA janma paupa.vi.sa 1956 me huA aura svargabAsa bhAdrapada zu0 6 vikrama saM0 2025 ko / svargavAsa se pUrva 26 pharavarI 66 ko Apane 'no hajAra rupaye kI rAzikA eka dAnapatra likhakara usake 1 TrasTI zrI pa0 cainasukhadAsajI, zrI nAthUlAlajI polyAkA, zrI bhavaralAlajI polyAkA, jainadarzanAcArya, zrI bha~varalAlajI nyAyatortha, zrI kokalacadajI rArA ko manonIta kiye / Apake svargavAsa ke pazcAt TrasTa patra ke anusAra 4000) ru0 zrI di0 jaina maskRta kAleja ko tathA do hajAra rupayA zrI di0 jaina auSadhAlaya ko dekara avaziSTa rAzi sAhitya prakAzana ke lie surakSita rakhI gii| prastuta pustaka jaina darzanasAra hindI anuvAda sahita isI TrasTa se chapAI gaI hai / sAdhAraNa gRhastha hote hue bhI zrI vaja sAhaba ne upArjita dravya kA jo sadupayoga kiyA vaha prazasanIya hai evaM anukaraNIya hai / 1

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viSayAnukramaH (Contents ) tRtIya saMskaraNa : do zabda Preface Introduction prathamo'dhyAyaH maGgalam grantha- saMgatiH jIvatattva vivecanam upayogamayatvaM zramUrtitva kartRtva svadehaparimANatvaM bhoktRtvaM urddha vagatisvabhAvatvaM siddhatvaM ajIvatatvam pudgaladravya dharmAdharmadravyasiddhi AkAzadravyam kAladravyam zrAsravatattvam vadha-tattvam 1 5 9 rja che raha ra lA kAhi kAhI 8 5 13 13 14 23 24 28 32 34 40 42

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saMvaratattvam nirjarAtattvam mokSatattvam dvitIyo'dhyAyaH lakSaNasvarUpam pramANasAmAnyasvarUpam svatastvaparatastvavAdaH pramANavizeSapratyakSasvarUpam pramANavizeSaparokSasvarUpam smRtiprAmANyasamarthanam pratyabhijJAnaprAmANyasamarthanam tarkasya pRthaprAmANyasamarthanam anumAnaprAmANyasamarthanam AgamapramANasvarUpam tRtIyo'dhyAyaH nayasvarUpam syAdvAdanirUpaNam saptabhaMgIvivecanam, ahiMsAtattvam jAtitattvamImAMsA caturtho'dhyAyaHnikSepasvarUpavivecanam Notes .. 101 106 mr x

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* tRtIya saMskaraNa jayapura jaina darzana ke prakANDa vidvAn zraddhe yaguruvArikApa.cainasukhadAsajI nyAyatIrtha dvArA racita 'jaina darzanasAra' kA yaha tatIya saMskaraNa chapA hai / paDitajI ne isa choTe se graMtha meM jaina darzana ke pramukha sabhI siddhAnto kA sakSipta aura sarala rUpa meM vivecana kara pustaka ko baDI upayogI banAyA hai| ve jaina darzana ke to advitIya vidvAn the hI, itara darzanoM kA bhI talasparzI jJAna unhe thaa| unakI pratibhA caturmukho thA / darzana, nyAya, siddhAnta, sAhitya, vyAkaraNa, kAvya grAdi sabhI viSayoM me ve pAraMgata the| unakA janma mAravAr3a meM 'bhAMdavA' nAmaka grAma me 22 janavarI 1866 me humA / prArabhika zikSA grAma me hI prApta kii| vizeSa adhyayana ke lie vanArasa gye| vahAM eka medhAvI chAtra rahe / syAdvAda mahAvidyAlaya banArasa meM unane saMskRta, darzana, sAhitya aura nyAya kA adhyayana kiyaa| nyAyatIrtha parIkSA pAsa kara san 1916 me vApasa Aye aura kucAmana vidyAlaya meM pradhAnAdhyApaka bane / vahAM pUre eka yuga taka sasthA kA sacAlana kiyA / san 1931 meM jayapura di0 jaina saskRta kAleja ke prAcArya hokara Aye aura taba se AjIvana 25 janavarI san 1966 taka isa pada para kArya karate rhe| 26 janavarI 1966 ko ApakA svargavAsa huaa| isa taraha AjIvana brahmacArI raha kara sArA jIvana mAM sarasvatI kI upAsanA meM unane vyatIta kiyaa| Apa hindI va saskRta meM gadya aura padya dono meM hI racanAeM karate the| "bhAvanA viveka", "pAvana pravAha" Adi saMskRta ke

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svataMtra graMthoM kI Apane racanA kI / "saMyama-prakAza" jaise vizAla graMtha (10 bhAgoM) kA sampAdana kiyA, "sakSipta sarvArtha siddhi", "pravacana prakAza", "ahatpravacana" Adi sagraha graMthoM ko nivaddha kiyA, kaiyoM ke anuvAda kiye / kaI patra patrikAmo kA sampAdana kiyaa| san 1947 se to jIvana paryanta varAvara vIravAraNI patrikA kA, sampAdana karate rahe aura sampAdakIya TippariNayoM dvArA maulika aura preraNAprada sAhitya pradAna kiyA / isake pUrva "jaina darzana", jaina bandhu Adi patroM kA sampAdana kiyaa| Apa para sarasvatI kA varada hasta thaa| ApakI yogyatA adbha ta thii| prAcArya eva ema e. ke. chAtro ko Apa vakhUbI paDhAte the / kaI zodha chAtroM ko viSaya kI taiyArI Apa karAte the / gharelU, sAmAjika kaI jhagaDe Apa nipaTAte-deza va samAja meM vyApta burAiyo kA DaTakara virodha karate the| vidyArthiyoM aura asahAyoM ke ve saba kucha the| isa taraha Apa cahumukhI pratibhA ke dhanI the| Apane yaha 'jaina darzanasAra' graMtha racakara eka bahuta baDI pAvazyakatA kI pUrti kI hai| chAtroM kI mAga thI aura Apane svayaM bhI yaha mahasUsa kiyA thA ki 'jaina darzanasAra' kA hindI anuvAda ho jAya to chAtroM ko sahUliyata ho / dvitIya saMskaraNa ke samaya yaha carcA clii| kucha pRSThoM kA maiMne anuvAda bhI kiyA, kintu pustaka chapAne kI jaldI thI-anuvAda itanA jaldI na ho sakA, ataH dvitIya- saskaraNa jaisA kA taisA hI chapA aura hindI anuvAda kI bAta bhI yohI raha gaI / aba tRtIya saMskaraNa hindI anuvAda sahita prastuta hai| anuvAdaka hai guruvarya pa0 cainasukhadAsajI ke pramukha ziSya pa0 milApacandajI zAstrI, nyAyatIrtha / Apa darzana ke acche vidvAn aura maphala pravaktA haiM / yaha anuvAda sarala aura sugamya hai| isase chAtro ko vipakSa ke samajhane me jahA sahuliyata hogI,

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( 7 ) vahAM saMskRtAnabhijJa 'hindIbhApI' jJAnapipAsu eva svAdhyAya premI bandhuoM ko bhI jaina darzana ke mukhya mukhya siddhAntoM kI saralatA se jAnakArI mila skegii| anuvAdaka mahodaya dhanyavAdAha hai| zrI mallinAthana kI prastAvanA bhI bar3I mahatva kI hai-vaha tathA pAribhASika evaM kliSTa zabdo ke noTsa bhI pUrva saMskaraNa kI taraha isameM hai hii| prastuta tRtIya saskaraNa hai| isake pUrva san 1950 meM prathama evaM san 1965 me dvitIya saMskaraNa chapa cuke hai| zrI nAthUlAla vaja TrasTa kI ora se yaha tRtIya saskaraNa chapA hai| sva0 zrI nAthUlAlajI baja kI zraddheya pa0 cainasukhadAsajI para baDI zraddhA thii| unhI ke preraNA se zikSA-saMsthA, auSadhAlaya evaM sAhitya prakAzana hetu zrI bajajI ne jo TrasTa banAyA-usake lie hama usa divaMgata prAtmA ke AbhArI hai| ' prastuta saMskaraNa kA prUpha par3hane meM zrI paM0 bhavaralAlajI polyAkA,,jaina darzanAcArya ne jo sahayoga pradAna kiyA hai-etadartha ve dhanyavAda ke pAtra hai| prAzA hai chAtra evaM pAThakagaNa isase lAbha utthaavege| , manihAro kA rAstA, jayapura-3 bhaMvaralAla nyAyatIrtha 1-7-74

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PREFACE 1st. Edition The Jaina Darshana Sara is prescibed as a Text-Book for M. A. by the Rajputana (Raiasthan) University. I have great pleasure in editing this work which is written by my much esteemed and learned friend Pandit Chainsukhdas, Nyaytirtha, the Principal of the Jain Sanskrit College, Jaipur. He is well acquainted with all the Indian systems of Philosophy and as such he can, with a certain amount of authority, speak or write on any subject connected with them. I am conscious of my incapacity to edit the book. But I have done it only as a labour of love and I hope the students may find the Introduction and the Notes to be of some help to them. JAIPUR 1 st February, 1950 C. S. Mallinathan.

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Introduction * me first Tirthe This innad Bhagave Jaina Darshana or the Jaina religion was revealed to mankind, in this cycle of time, by twentyfour Tirthamkaras? or Jinas", who lived at long intervals of time. Lord Rishabha, the first Tirthamkara is mentioned in Srimad Bhagavatam as an incarnation of Vishnu. This incarnation took place long long before Vamana Avatara. Shri Rama lived in the time of the twentieth Tirthamkara Shri Munisuvrata and Shri Krishna was a cousin of Shri Neminatha the twenty second sina. Shri Parsva Natha, the 23rd Tirthamkara lived about 250 years before Lord Mahavira, the Last and the 24th Tirthamkara, who flourished in Magadha from 599 B. C. to 527 B. C. Mahavira was an elder contemporary of Lord Buddha. From the Buddhistic *In writing this Introduction I have drawn much matter from the articles on the different subjects relating to Jainism contributed by Prof. A. Chakravarti to The Jaina Gazette during the years 1921 to 1923. 1. A Tirthamkara is one who makes a Tirtha (sacred patb) by which the mundane souls can cross the ocean of Samsara abd reach the Heaven of Eternal Bliss. 2. A Jipa is ope who conquers the chemjes (karmas) of his Self and attains complcte freedom.

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texts we learn that Buddha himsell was for some time a naked Jaina Saint practising the rules of conduct of a Jaina Ascetic, such as lying down on the bare ground, fasting and taking food from the palms of his hand. In course of time he found it difficult to practise these rules and so he tegan to adopt and preach the ziddle path (Maddhyama Marg) midway belween the extreme ascetic life of the Jainas' and the moral laxity of the other ascetic orders. This is clearly indicated by his own description of his early ascetic hfe as narrated to his disciple Sariputta. From this we find that Jainism was already existing in the time of Buddha. There are references to Lord Rishabha in the Vedic hymns, and Puranas of the Hindus. And so it can be safely said that Jainism is at least as old as the Vedic Religion. The teachings of Jainisin can be studied under the following heads: Universe. According to Jainism the Universe is cxisting from eternity though u dergoing modifications. It is composed of six Dravyas or Substances namely, Souls, Matter, Dharma (Principle of motion), Adharma Principle of rest), Space and Time. Of these six Dravyas souls are sentient. We shall consider the charactcristics of soul subsequently.

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Matte (pudgala has shape andesses touch, taste, sme and colour. It is of o kis, Skandhas (molecules and Paramanus mary atoms). Molecu'e has all lysical qualities without any exception. Primary atom is the indestructible material basis of the world. The primary atom is eternal, nonsounding, occupying one space-point and of corporeal form. Lharma (Principle of motion) assists the movement of moving jivas and rudgala as water helps the moving fish. Adharma (Principle of rest) assists the resting of jivas and pudgala which are at rest in the same way as shadow helps the resting of travellers. Both Dharma and Adharma are eternal without form, without activity, nor-living and coextensive with the world space, How are we to believe in the existence of Dharma and Adharma, the principles of motion and rest? We see around us coming to rest, again moving and so on. There things moving, must be some media to help the moving and resting of things. If there were no medium of motion (Dharma) all things in the universe will be at a standstill. There will be universal cosmic paralysis. If there were no medium of rest (Adharma), the atoms constituting the world will be scattered and flying about in the space and instead of Cosmos there will be only chaos. Hence the existence of these two Dravyas (substance) is postulated. Akas@ or Space is *

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( 12 ) eternal pervasive, formless' and gives room to all the Other Dravyas to exist in it. The Space which is coextensive with the world is called Lokakasa (worldspace) and that which is beyond is Alokakasa ( nonworld space ) which is infinite, pure space. Kala or Time from the ordinary point of view is that which helps to produce changes in substances and which is known from modifications produced in substances, while real Time is eternal and is the basis of change All these six, Soul, Matter, Dharma, Adharma, Space and Time are called Dravyas. The terin Dravya denotes that which has a permanent substantiality which manifests through change of appearing and disappearing, Utpada (appearance, Vyaya (disappearance) and Dhrouya (permanency). Excepting Time the other five substances are called astikayas as they have extension or Bahupradesha. But Time has no such extension since it is unilateral. The universe is constituted by the six Dravyas which are unicrcated and are existing from eternity. Soul. Jiva or Alma or Soul is the central theme in the Jaina System. There are infinite souls in the Universe and they were existing in the past, are existing now, and will continue to exist in the future. They were

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( 13 ) not created at any time. All the souls are equal as regards their intrinic nature. Every Jiva is potentially divine but its divinity is obscured and obstructed because of its association with karmas. When the Karmas are removed, the soul will shine in all its glory and attain Godhood. The following characteristics of Jiva are to be noted. It has life, consciousness upayoga (perception and knowledge), is potent, performs actions, is affected by their results, is conditioned by its own body, is incorporeal and is ordinarily found with karma. 1. Jiva lives with four pranas Indriya (5 senses) Bala (3 forces of body, speech and mind), Ayuh (duration of life) and Uchvasa (respiration). 2. It has consciousness i. e. the ordinary finite consciousness which is associated with will and emotion viz. acting and enjoynig. 3. Upayoga is the manifestation of chetana in the act of understanding. Jnana and Darshana (knowledge and perception) are the two kinds of Upayoga. 4. It has the capacity to assume different states of existences in the mundane world. Every Jiva is the architect of his own life. 5. It is the doer of its own karmas.

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6. It is the enjoyer of the fruits of ets own karmas. 7. It is of the same size as the body it occupies. 8. It is incorporeal being spiritual by nature. 9. During his mundane existence he is always associated with karmas, Samsari Jivas (mundane souls) are of two kinds, Sthavara (fixed) and Trasa (moving). Jivas living in earth, water, air, fire and plants have the sense of touch only. Vorms, oysters, conches etc., have two senses, touch and taste. Ants, bugs, lice etc., have three senses, touch, taste and smell. Flies, bees, mosquitoes possess four senses, touch, taste, smell and sight. Men, birds, animals possess five senses vizo touch, taste, smell, sight and hearing. But men have well developed consciousness and hence they are called five sensed beings with mind. The Jaina conception that Jivas are potentially divine ant are found in different states of existence is echoed in the following lines of the Sufi Mystico "God sleeps in the minerals Dreams in the vegetables Wakes to consciousness in animals To self consciousness in man And to God consciousi ess in Man made perfect."

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( 16 ) Karmas The Jaina conception of karmas is a very impoga tant and significant contribution to Metaphysics. The state of attachment and eversion is called Bhava Karma, while the karmic matter attracted towards the soul by virtue of such state is called Dravya Karmas. The Jainas believe that there are very subtle particles of matter called Karmic varganas in the world-space which bind the soul whenever it does a deed due to passions of Anger, Pride, Deceipt and Greed. Tliese Karmic particles bind one's soul whether one actually does the deed, induces others to do the deed or approves of the deed done by others. These Karmas are of cight kinds 1. Jnanavaraniya which obscures the knowledge 2. Darshanavaraniya which obscures the perception 3. Mohaniya infatuates the soul and interferes with its self-realisation and self-absorption. - 4. Antaraya throws obstacles to the performances of deeds such as giving charity, getting profit etc. 5. Vedaniya causes plearsure and pain. 6. Nama determines the body, the state of existence etc., in which the soul is to be born. 7. Ayuh prescribes the duration of life that a soul has to live in a paticular state of existence.

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( 16 ) 8. Gotra determines the birth of a soul in a higher or lower social status. These karmas constitute the karmic body which is associated with the soul throughout its career of transmigration producing its appropriate results till it is finally cast away and destroyed when the soul attains perfection or Moksha. God and Moksha When the soul is free from all karmas it becomes pure and attains full divinity or Godhood. He becomes Paramatma devoid of all blemishes and free from birth and death. He has infinite knowledge, infinite percep tion, infinite power and infinite bliss. He can not be perceived by the senses and He is said to reside at the summit of the Universe. This dogmatical assertion is strengthened by the way in which the people talk of God They always refer to Him as, "One who is above" pointing to the sky. He has nothing to do with the world and He is only an Ideal for the other jivas to aspire to He is also called by the name of Siddha, one who has accomplished Attainment of the soul's perfection is the attainment of Moksha. This is the conception of God or Paramatma according to Jainism. Though Jainism and Shankara agree in maintaining the ultimate identity of Jivatma and Paramatma, yet the Jaina ideal of Parmatma with infinite qurahties will be

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found to differ froni Shankara's ideal of Nirguna Brahman. But Ramanuja is one with the Jaina systeni in his conception of God with infinite qualities. There is no coming back of the Paramatma (Liberated Soul) to the mundane world again because a Perfect Being cannot become imperfect and hence the theory of Avatar according to which God is said to be born in flesh and blood is not accepted by the Jainas. Existence in Moksha or Nirvana has a beginining but no end, whereas the mundane existence of the imperfect soul has no beginining but can have an end. Moksha Marga : The Way to Liberation The way to Moksha is said to consist of Right Faith, Right Knowledge and Right Conduct. Right Faith is the undoubted faith in the nature of the seven Tattvas which are 1, Soul, 2. Non-soul, 3. Astava (the way by which karmas flow into the soul), 4. Bandha (bondage of the soul with karmas), 5. Samvara (stopping of the inflow of the karmas), 6. Nirjara (the destruction of karmas) and 7. Mokslia (freedom from all karmas). Right knowledge is the correct un derstanding of the nature of these Tattvas and Right Conduct is defined as living according to the rules of conduct laid down in the sacred books. The rules of conduct are of two kinds, (1) those prescirbed for the laymen and (2) those prescribed for the ascetics. .

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( 18 ) Jaina Logic The Jaina Darshana is preeminently a system based on Logic. No statement, from whatever scurce it might come, will be accepted by a seeker after Truth unless it is tested on the toucl - tone of Logic. The author of this book cxamines Jujna Logic u der the following heads, Lakshana, Framana, Naya, Sapta. bhangig and Nikshepa. . In between the sections dealing on Saptabhangi and Nikshepa, he has introduced two sections on Ahimsa and on Caste, evidently to show that, as Saptabhangi emphasises the equality of all dharmas, Ahimsa emphasises the equality of all Jivas and Caste emphasises the equality of all castes and the brotherhood of all mankind. I. Lakshana is defined as the differentiating charace teristic of a substance. II. Pramana is Proof or authority. It is of two kinds, Pratyaksha Pramana ( direct apprehension of reality) and Paroksha Pramana (indirect apprehension of reality). The five kinds of knowledge, Mati, Sruta, Avadhi, Manah-paryaya and Kevala are said to be Pramanas. Of these Mati Jnana (knowledge ottained through sense perception and memory) and Sruta Jnana (knowledge obtained through books, signs, pictures etc.) form Paroksha Pramana. Avadhi Jnana

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(clairvoyant knowledge of things and events in distant places and in distant times, either past or future), Manah-Paryaya (telepathic knowledge which enables one to read the minds of others) and Kevala Jnana ( Omniscient knowledge ) form Pratyaksha Pramana. III. Naya is a means of understandig reality from a particular point of view. There are seven different N.iyas: 1. Naigama-Naya. Any part of a series of qualities or actions is taken to represent the whole. A man is seen packing things and when asked, "What are you doing ?", he replies, "I am going to Delhi". He is not actually going then but it is the purpose for which he is packing the things. 2. Samgraha-Naya is the class view. The name rose refers to the whole class of flowers known by that name. 3. Vyavahara-Naya is to study things under the several species constituting a genus. e. g. studying the six dravyas separately. 4. Rijusutra-Naya is to study the nature of a thing at the present mathematical moment e g. "It is very cold now." 5. Shabda-Naya refers to the use of words having different meanings due to differences in gender number,

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( 20 ) etc., used to indicate one and the same object e. go the words, dara (masculine), bharya (feminine) and kalatra (neuter) having different meanings due to differences in gender refer to wife. 6. Samabhirudh-Naya refers to synonyms which though interpreted may refer to the same identical thing. It is the differentiation of terms according to their roots e. g. the terms 'Indra', 'Shakra' and 'Purandara' imply respectively the prosperous' 'the powerlul' and 'the destroyer of the cities of enemies' but refer to one and the same person. 7. Evambhuta-Naya refers to a particular action or capacity of a thing, at the time of speaking cog. the term 'gau' (cow) means an animal in motion when the cow is actually going at that time. Of these seven Nayas, the first four are called Artha Nayas as they deal with objects of knowledge and the remaining three are called Shabda Nayas in as much as they are concerned with the terms and their meanings. According to another classification the first three come under Dravya Naya (the substantive aspect) and the other four come under Paryaya Naya (the aspect of change or modification). IV. Syadvada or Saptabhangi (seven modes of predication) is the crown of Jaina Logic. The Jainas understood the coniplex. nature of reality The truth

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( 21 ) of the reality cannot be understood unless it is studied in various aspects. Every object can be spoken of both in the affirmative and the nagative. How can we make two contradictory statements both true of an object ? The answer is the nature of the object is such. As a thing has several assertions and relations several predications are necessary. Is this idol made of marble or white clay ? If it is the one, it is not the other. Was Alexander a Greek or a Roman? He was a Greek and not a Raman. These statements exhibit the possibility of predicating affirmation and negation of the same thing. Is and is not can significantly refer to the same object. But the point of view is different in each case. When a subject has two predicales, no one predicate alone can monopolise the subject to itself. The aspect left out by this predicate can very well be expressed by the other predicate; No predicate can be absolutely true excluding other predications about a particular subject; hence the necessity for qualified assertions about any object. These qualified or conditional assertions are primarily two, affirmation and negation. 1. In some respects X is. 2. In some respects X is not. As these two aspects are found inherent in the same thing, we can say

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( 22 ) 3. In some respects X is and in some other rese pecis X is not. In this picposition we are speaking of a thing in its two aspects which are inherent in and expressive of the thing. As il eie is no predicate which can express dlese two aspects conjointly, we are unable to describe the thing. His fact is expressed in the fourth mode cf predication 4. In some respects X is indescribable. Ve may qual fy this proposition by each of the first three predicates. Then we will have the last three modes of predication which are 5. In some respects X is, though indescribable. 6. In some respects Xis not, though indescribable. 7. In some respects X is and in some other res pects X is not though indescribable. In Sanskrit these seven modes of predication are called 1. Syadasti 2. Syamasti 3. Syadastinasti Cha 4. Syadavaktavya 5. Syadasti avaktavya 6. Syaunasti avaktavya 7 Syadastinasti avaktavya

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( 23 ) These seven modes of predication are uscally illustraved with reference to some object such as a Jar or Ghara. Whether it shou'd have an affirmative predicate or negative one depends respectively on two groups of four aspects:-Svarupa (its own form), Svadravy: (its owr matter),Svakshetra (its own place) and Svakala (its own time), leading to affirmation and Pararupa ( ilien form), Paradravya (alien matter), Para kshetra / alien place)and Parakala (alien time) bringing in negation to the jar. 1. Now what is its own form.Svarupa ? The word jar il variably implies certain de fute attributes of a particular object designated by the term. These essential attributes connoted by the term jar will be its Svarupa. . Tne attributes of any other object implied by any other term will be its Pararupa, alien to the jar. If existence is predicated of the Jar both from its own form as well as from that of an alien thing like cloth (pata) then the Jar will lose its distinctive character and becoine one with the cloth. If on the other hand non-existence is predicated from its own form as from alien nature then there will be no Jar at all. Neither of these results stands to reason. 2. What is its own matter, Svadravya ? Clay is its own matter and gold is alien matter. The Jar'is made

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( 24 ) of clay and it is not made of gold. 3. What is its own place or Syakshetra ? The ground where the jar is found is its own place Svakshetra and every other place is its. Parakshetra. 4. What is its own time or Svakala ? The Svakala of the Jar is the duration of the time in which it exists intact. Its past when it was a mass of clay and its future when it will be a heap of broken shells will be its Parakala. Thus a thing is affirmed in its four-fold self-relation, form, matter, place and time and is denied in its fourfold alien relation. Now the Svarupa etc. are determined with reference to the four-old other relation of Pararupa etc , The self-relation apart from the other relation has no mearing The essential nature of a thing not only implies its Svarupa but differentiates it from Pararupa. In experience we not only perceive a thing but perceive it as distmct from other things. A jar is seen not merely as a Jar but as a thing distinct from a cloth lying by its side. Without this distinction there can be no perception of the Jar at all. The very process of self-assertion implies differentiation from non-self. Asta implies self-assertion. Nosti implies alien exclusion. A thing not only asserts its own individuality, but also discards anything alien

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( 25 ) to it. It is this element of discarding that everything must have in order to be real that entitles it to have the negative predicate. Instead of leading to a confusion this element of differentiation is the only basis for selfassertion of a thing. Asti and Nasti, assertion and exclusior, are inalienably present in the same thing. Wherever there is Asti, there is Nasti and wherever there is Nasti there is Asti also. The primary modes of predication are three, Syadasti, Sjannasti and Syadavaktavya The other four are obtained by con.b.ning these three. Now according to the Samkhya philosphy everything is real and therefore exists. According to Buddhism everything is mcmentary and unreal. Both these views are rejected by the Jainas as extremes. The former is true according to the principle of Dravyarthika Niya whilet he latter is true according to Paryayarthika Naya. Hence each is true in its own way and is not true absolutely. Again reality is indescritable according to the Vedantins who emphasise che anervachaniya aspect of reality Even this is only partially truc, for otherwise even this predication, that reality is indescribable will be impossible. The same seven modes of predication may be obtained in the case of the following pairs of attributes, eternal and changing, one and many, universal and particular etc. These pairs of opposites can very well

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( 26 ) be predicated of reality and these may yield the other derivative modes of predication. Thus practically every attribute by being affirmed and denied according to different aspects may bring about seven fundamental propositions true of the real subject. V. Nikshepa is the consideration of a thing in four aspects, Nama, Sthapana, Dravya and Bhava. Nama Nikshepa-Giving a name to a thing which does not possess the qualities connoted by the name e. g. to call a person Bhimasena even though he may be very weak in body and cowardly at heart. Sthapana Nikshepe-Representing a thing by an image, picture or symbol. Dravya Nikshepa-Attributing a name to an otject which does not possess the qualities connoted by the name now, but which possessed them in the past or might possess them in the future. e. g. to call a retired Commander as Commander or to call the Crown prince as King. Bhava Nikshepa.-Giving a thing a name connoting the attributes possessed by the object at present e. g. soldier considered as such when he is actually fighting. Jainism and the other Indian Darshanas. According to Jainism Jiva is established as a real entity. But the Charvakas do not accept this as they recognise no proof except Pratyaksha which is

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( 27 ) based on the senses. In Nyaya Philosophy the identity of a quality and the possessor of that quality is never recognised, but in the Jaina system nana and Darshana are not only the qualities of Jiva, but are identical with it The Jaina view that Jiva is formless is contrary to the views held by Kumarila Bhatta and also of Charvaka who does not recognise anything that cannot be perceived by the senses. According to the Samkhya philosophy, the Purusha (corresponding to the Jiva of the Jainas) is always udasina inactive and is only a passive spectator but in the Jaina system the Jiva is an active agent. The Samkhya system which is Nirishvara (Godless) is similar to Jainism & Buddhism in their opposition to the Vedic sacrifices. The Jaina view that Jiva is Bhokta (enjoyer) refutes the doctrine of the Buddhist philosophy that an agent does never enjoy the fruits of Karmas. The doctrine that the Jiva is co-extensive with the body it occupies, refutes the views of the Nyaya, Mimamsa and Samkhya systems. The Jaina view that the live is in Samsara refutes Sadashiv, that it is Siddha relutes Bhatta and Charvaka and that it has an upward motion refutes the view of all other philosophers Samsara for the Vedantin is the manifestation of a single sell Brahman and Moksha is the merging of the self in the Absolute And thus losing its individuality. For the Jainas infinite number of Jivas, each having its own paryayas, constitute the Samsara. The Jaina conception of Moksha

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( 28 ) according to which the liva becomes pure and perfect and does not lose its Satbhava, substantial reality, is contrary to the Buddhist view of Nirvana as the annihilation of the sell. The atomic structure of the universe is accepted not only by the Jainas but also by the Nyaya and the Vaisheshika schools. Jainism and Western Thought. Jainism is a dynamic realism and it will be interesting to note that some of its doctrines are similar to the view's I eld by the philosophers in the west, especially those belonging to the. Realistic School. The Jaina conception of Dravya, Guna and Paryaya (substance, qualities and modifications) is approximately similar to Spinoza's view of substance, attributes and modes Spinoza uses the term "attribute with a technical meaning but in Jaina netaphysics it means qualities. Hegel had a conception of reality similar to the Jaina conception of Dravya, Satta and Dravya are one and the same as Hegel maintained. Thingin-itself and experience are not absolutely distinct Dravyas refer to facts of experience and Satta refers to existence or reality. The French philosopher Bergson also recognised substance as a permanent thing existing through change. Darshana and Inana (perception and knowledge) may be said to be analogous to Kant's conception of sensibility and understanding. Space and Time are real entities according to Jainism. Time hclps to produce changes in substances.. Bergson -

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1 29 ) regards Time as the instrument of creative evolution. The European mathematicians Cantor, Peano and Frege have accepted the reality of Space and Time. The English Philosopher and Realist Bertrand Russell is also of the opinion that Time is a reality and not a form of experience. The Jainas say that time is urdhva-pra chaya, unilateral and in the language of mathematical philosophy Time is monic-dimentional. To sum up the modern realists admit the doctrines that Time is real and is made up of instants or moments, Space is real and is made up of points and the physical world is real and is made up of atoms. Again, Hegel's asser tion that affirmation and negation are identical, is similar to the predications of Asti and N asti Saptabhangi. Jainism and Modern Science. If a student of science were to read the Jaina metaphysics he would be surprised to note that several of the modern scientific notions and discoveries were already khown to the Jaina philosophers who lived centuries before the Christian era. The eternity of the universe, the indestructibilty of matter, the conception of the ultimate atom and the realities of Space and Time are all facts recognised by modern science. The Jaina idea of sukshma-ekendriya - Jivas, subtle-one-sensed beings corresponds to the scientific view of microscopic organisms. The analysis of sense qualities is as minute as that of modern psychology and the division

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( 30 ) of cutaneous sensation into eight varieties is in keeping with modern scientific achievement. That plants live, take and assimilate food, breathe and are amenable to the sense of touch are now proved and scientifically established by the great Indian scientist Dr. Bose. Sound is not a product of Akasa but is produced only when molecules strike against one another. This view is held by the modern science also. The function of Adharma Dravya corresponds to Newton's theory of gravitation and Newton's distinction between relative and absolute time is also similar to the Jaina view. Like the Jainas the European Mathematicians also accept the reality of Time and Space. Jainism and Ahimsa Ahimsa is the corner stone of Jaina Ethics. Ahimsa is the negation of Himsa. What is Himsa | Srimad Umaswami says AOTTIETYSTTTITUT FEHT Hurting any of the vitalities of a living being through the passions of anger, pride, deceipt and greed is Himsa or injury When we harbour an evil thought against any living being, we first commit hinzsa to ourselves. When we speak a harsh word or do a cruel deed we do injury to others and to ourselves also. The greatest help that we can easily do to other lives is not to hurt them or kill them, since no living being desires pain or death. All the living beings are intrinsically equal and are sacred in as much as every one of them however minute it might be is potentially divine. In this con-,

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( 31 ) nection an incident in the life of Gibbon, the greatest historian of "The Rise and Fall of the Roman Empire" is worth noting here. One of his friends took him one day to see St. Paul's Cathedral. The friend showed Gibbon every portion of the building, its beauty and grandeur Gibbon was greatly pleased to see the wonderful architecture. While coming down from the building they both sat for a while on a step to take rest. The friend asked Gibbon, "How do you like this temple of God? Is it not magnificent ?". The great historian replied, "Magnificent indeed but in no way more magnificent than this temple of God (pointing to an ant that was crawling on the step near their feet) in which He lives, breathes and moves". All the great men of the world and all the great religions uphold the divinity of Soul. When this divinity is developed in a soul it gains a mysterious spiritual power which makes the surroundings calm and peaceful. Even wild animals forget their cruel nature and lie down before him as tame animals. The lives of Saint Francis of Assisi and of Abdulla Hala of Bagdad give us very enteresting information as to how animals and birds, both wild as well as mild, iresponded to their calls and obeyed them. The saints addressed the animals and birds as "Brothers and Sisters" and treated them with love. Man has no right to cut short the life of a creature and thus retard its spiritual progress. Every soul is born

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( 32 ) according to its own karmas and it must be allowed to work out its own salvation. If possible we can help other living beings but in no way hinder them. Man is under the impression that he is the lord of the Creation and hence does not hesitate to destroy life indiscriminately. Himsa is generally commiited for the following purposes : 1. For the sake of focd, 2. For sport or fun. 3, For fashion, 4. For propitiating deities. 1. Killing for the sake of food : The structure of the body of man, his teeth and his digestive organs clearly show that man is a frugivorous animal and not a carnivorous one. Even from the point of view of health, vigour, strength and power of endurance the vegetarian diet is considered to be far superior to meat diet. So killing for the sake of food is unnecessary and unwarranted. 2. Killing for sport or fun : Some people take delight in shooting not only wild animals but also harmless and innocent animals and birds. If the hunters imagine themselves to be in the place of the hunted ones and reflect seriously on what they are doing they will come to know the miserable condition of the innocent victims. There are several instances of people who, on seeing the agony of the animals they had shor had to shed tears and swear not to hurt any more any living being nor to taste flesh diet. The lives of the Duchess of Hamilton of England and of Thoreau of America may be read for further elucidation on the point.

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( 33 ) 3. Killing for the sake of fashion: Nowadays it has become a common thing to see in almost every town people using purses made of cai's skin, shoes and belts made of cobra skins, fountain pen holders made of lizard skins and ladies adorning themselves with feathers and sea'-skins. Is this really a mark of civilisation ? The aboriginal tribes living in jungles also take deligh. in wearing skins and feathers. Why we call them as barbarians and ourselves as civi ised people. 4. Killing in order to propitiate deities: There is a belief among certain people that son e gods and goddesses are fond of sacrifices of animals such as goats, buffaloes, pigs, fowls etc. This belief is due to timehonoured superstition and fear. This kind of sacrifice is generally offered by low class people. They are tempted to offer the sacrifice in the hope that no calamity might occur in the future, that a thanks-offering should be given in return for getting a son or some fortune, and that any of their near and dear relations suffering from epidemics like cholera, small-pox etc. inay be cured. Fortune or misfortune, children or no children, calamity or no calamity are entirely due to one's own karmas. Diseases are entirely due to unhealthy surroundings, unclean habits, careless and unhygie nic way of living of the people. There is no meaning in attributing these to gods and goddesses and kill innocent and helpless animals and birds. We also coinmit himsa 1. intentionally, 2 in doing

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( 34 ) our household duties, 3. in carrying on our profession and 4 in fighting our enemies. The layman or the house holder is prohibited from doing any 'Himsa' with a deliberate intention. The other three kinds of 'Himsa must be as less as possible. The ascetics should abstain from all kinds of Himsa. It is said that the Jainas have carried the doctrine of Ahimsa to its logical conclusion and hence it is not possible to practise it. This is only a nis conception. Nothing is difficult for a man if he has only the will to do it. Mahatma Gandhi, the greatest per sonality of this age is the most prominent proof of the possibility of practising Ahimsa as taught by Jainism and that too with wonderful success. In order to make the practice of Ahimsa easy the Jaina Scriptures enjoin that the follower of Ahimsa should hove control of speech, control of mind, carefulness in walking, care in lifting up and laying down things and should thoroughly examine his food and drink before taking then. Also he should avoid tying up, beating, mutilating or overloading animals or human beings and withholding food or drink from them due to anger or carelessness. Buddhisin also preaches Ahimsa but its followers have taken to flesh eating for some reason or other. Unlike the Buddhists, the Jainas hold an uncompromising attitude. No Jaina allowed to take flesh or commit Himsa for any reason. ungs and sharing, care in the control

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( 35 Some people argue that the kill ng cf animals and birds is necessary in order to check their increase in number so that they may not be a menace to us. This is only a fanciful excuse. We need not worry oursele ves regarding the increase of animals and birds. There is what is called the Balance of Nature working always. Every man is expected to live as harmlessly as possible helping those around him according to his means and power, and be a friend of all and enemy of none. Jainism and the Caste System The caste system based on birth is peculiar to India. It is a positive hindrance to the progrese of the human society. Hinduism recognises four castes based on birth namely Brahmin (priest), Kshatriya (warrior), Viashya (merchant) and Shudra (servant). Jainisn does not recognise any of these castes as based on birth. In Jaina books these words are used only to show the professions which these people follow.All men are equal by birth They ditfer only as regards the avocations they follow. A chandala or Hanjan, if he is a follower of Ahimsa and has right faith in the doctrines of Jainism is far superior to a deva who has no faith. Every person is at liberty to follow any profession he likes or is fit to take up provided it is free from Himsa. It is no exaggeration to say that Mahatma Gandhi has given a death-blow to the caste system in India by fousing up the consciousness of the depressed people, by appealing to the enlightened members of the society

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1 36 1 and by actually living in the niidst of Harija'is and working for their welfare and amul pration. According 10 Jainism a San yakdris iti or rigle believer should be frie from the pride of casic. Is Jainism a Nastika Systen ? Jain $ 11, Buddhism and C.jarval'a System are said to bc nos-Vedic systems, as they do not accept the auhority of the Vedas. For that reason they are also dubbed as rasisl a schools of thought. Thus is only a Thomer. According to an accepied definition, a masti a system is onc s luich sloes not believe in Alma, Meksha and Molish - Marga. If this cricrion is adopred then the Clarvaka alorc ill come under this class ficaricu. One oslo studies Jainism and the other

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( 37 ) or the possibility of creation. The strongest and the inost logical condemnation of the creatian theory is found in the Mim insa system which is perhaps the most orthodox of the Hindu Darshanus in as much as it emphasises the authority of the Vedas to be supreme. The Vedas according to them is eternal and apaka rusheya. The only Vedic Darshinas which prima facie appear to recognise the doctrine of creation are the Nyaya and the Vaisheshika schools. Even according to them the rl-imate principles of souls and atoms are considered to be eternal and increated. The work of the Creator is merely to build up the bodies for the jivas or souls according to their merits or demerits. The Jaina view does not e mount to ar ything more than what is already contained in the Vedic Darshanas. If Jaina Da.shana is cor demned as nastika for the simple reason of rejecting the doctrine of creation, then the title would be applicable to every Hindu Vedic Darshana with equal Justification, Jainism as a solution to some modern problems. Social inequality and ecc nomic distress are the two great problems that agita:e the minds of our leaders now. Social inequality based on birth or financial status and economic distress due to insufficiency of food, clothing, shelter; and funds to meet other domestic functions are the reason for the mass unrest and rebellion Can the principles of Jainism offer any solu

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tion to solve the difficul:ies? Ves. It has enjoined its Howers lo practise the following twelve vratas or Vov . 1. Ahimsa-Abstinence from injury. 2. Satya-Truthfulness. 3. Astey; -Abstinence from stealing. 4. Brahmacharya-Chastity. ). Parizraha parimana-Limiting the possession 1). Dizvrate-Taking a life-long vow to limit world aclivity upto certain boundaries in all the fer directions. 1. Desh ivrate -Taking a yow to limit work activity for a shorter period of time. 8. Anarthadanda vrata-]aking nadanda vrata-Taking a vow not to nit sins like speaking ill of others, preaching of siulul deeds, giving objects of reading or hearing bad books. 9. Samayika-Ccntemplating on the self hours every day. 10. Preshadhopavas: -Fasting on four days " inont, on the 8:h and the 14ch of the bm half and the dark half of every month. 11. Bhoga Ufablioga-parimana-Limiting the of things which can be enjoyed only once lik food, drink etc, and of things which can enjoyed again and again such as dress, cushion umbrella etc. 12. Arithi-samvibhaga. Taking a vow to feed an ascetico house-holder or an attlic giving objects of offence iting on the self at fixed of things whichoge-parima every month." HmLimiting the use ings which can be

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( 39 ) poor and hungry person before taking his food. Of these twelve vows we shall study the numbers 1,5 6, and 7 which are relevant for our purpose. Ahimsa : This is based on the fact that all lives are sacred and all have a right to live and march on the path of evolution. All men are equal to whichever country, race, colour or creed they might belong There can be no social inequality and no inferiority or superiority complex among them. Through Ahimsa, Mahatma Gandhi has not only gained political freedom for the country but he has gone a great way to get the social inequality removed, Parigraha-parimana : Jainism teaches that every man should have a limit for his possessions. As a necessary corollary it follows that he should fix a limit for the acquisition of his wealth. After reaching that limit he should retire and give room for others to earn. For example if a lawyer retires from his proffession after acquiring the wealth which he has fixed for himself, he will be creating chances to his juniors to take his place and earn. Similarly the business people also should do. If people understand the significance of this vow and follow it closely, the unequal distribution of wealth can be gradually removed. According to the Jaina Ethies it is said that too much of worldly activity and too much of attachment for worldly things will lead a soul to hell.

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(401 Digvrata and Deshavrata: Limiting one's activities in all directions for the whole life time and limiting one's activities within certain boundaries for a limited time These are not merely religious vows. They are of much economical importance. A person who practises these vows has to depend upon things of his own flice or village or limited area. He cannot send for things from ortside, nor send out things from his place. He has to depend upon his own people. In a village if the majority of the people begin to practise this vow, the village, out of necessity, has to become a selfsupporting unit and the people would feel self-contented and self-sufficient. The advice of Mahatma Gandhi to boycot foreign goods was perhaps based upon this vow, fully conversant of Jaina vows, as he was. This is not a d fficult vow to practise. Even to day we find in South India some villages where the Jainas depend entirely on their own village products and manufactured things. It is further enjoined that the gift of food, of medicines, of learning, and of protection should be given to the deserving and to the needy. If these vows are stuctly followed on a wide scale without any transgressions, social inequality and economic distress will soon vanish and all people will have enough food, clothing, shelter and comfort. JAINAN JAYATU SHASANAM

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jainadarzanasAra: prathamo'dhyAyaH / / maGgalam / / zrImaMtaM sanmati siddha nattvA sadgativAyakam / jainadarzanasArAkhyaM nibaMdhamabhidadhmahe / / __ grantha-saMgatiH AtmanaH paramahitapratipAdana jainadarzanasya prayojana / tasya / paramahitaM tu mokssH| sa eva paramapuruSArthaH / mokSastu AtyaMtikA vyAvAdhasukhasvarUpaH / sa tu na kevalAjJAnAnApi jJAnanirapekSAcAritrAnnApi etaddvayAnapekSAd darzanAdapi tu samuditairebhiH hindI anuvAda jo zrI lakSmI ananta catuSTaya ( jJAna-darzana-sukha-vIrya) rUpa antaraMga lakSmI tathA samavasaraNAdi rUpa bAhya lakSmI se saMyukta haiM, jo siddhAvasthA yA svAtmopalabdhi ko prApta ho cuke haiN| jo zreSTha jJAna arthAt kevalajJAna tathA sadgati arthAta mokSa pradAna karane vAle hai / aise mahAvIra bhagavAna ko namaskAra karake jainadarzanasAra nAmaka nibandha ko kahatA hai| jaina darzana kA prayojana AtmA ke parasahita kA pratipAdana karanA hai / prAtmA kA paramahita mokSa-nirvAraNa hai| vaha hI parama puruSArtha hai / mokSa paramotkRSTa nirAbAdha sukhasvarUpa hai| vaha mokSa na to kevalajJAna se, na jJAna rahita cAritra se aura na jJAna va cAritra-rahita darzana se bhI prApta hotA hai, vaha to samyavasva viziSTa ina tInoM ke samudAya se prApta hotA hai| tattvArthA

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- - tribhiH samyaktvaviziSTa. prApyate / tathAcokta tattvArthAdhigame mokSazAstre "samyagdarzanajJAnacAritrANi mokSamArgaH 111" ____samyagdarzana hi aAtmetaravivekarUpa / Atmetaravivekastu tattvArthazraddhAnAt sNmuplbhyte| tattvArthAzca jIvAjIvAsrava baMdha. saMvara-nirjarA-mokSAkhyAH sapta / jIvazcetanAlakSaNo'jIvastadviparItaH / puNyapApAgamadvArarUpa prAsrava. / prAtmakarmaNoranyonyapradezAnupravezAtmako vadhaH / prAsravanirodhalakSaNaH saMvaraH / kamekadezamaMkSayAtmikA niraa| kRtsnakarmavipramokSalakSaNo mokSa / jIvatattvavivecanam jIvati prAriNati catubhiridriyavalAyu.zvAsocchvAsAkhyaH prANarvyavahAreNa, nizcayanayena tu svacetanAtmakasvabhAvena, sa dhigama mokSazAstra nAmaka graMtha meM kahA gayA hai ki-samyagadarzana, samyagjJAna aura samyakcAritra ina tInoM kI ekatA hI -mokSa kA upAya hai| ---- __ samyagdarzana sva aura para ke bhedajJAna-svarUpa hai aura vaha prAtmetara-viveka tattvArtha zraddhAna se prApta hotA hai| tattvArtha sAta haiM-jIva, ajIva, pAzrava, baMdha, saMvara, nirjarA aura mokSa / jIva cetanA lakSaNa vAlA hai, ajIva isase viparIta acetana svarUpa hai / prAsrava-puNya aura pApa ke Ane kA dvAra svarUpa hai| baMdha-pAramA aura karma ke,paraspara pradezoM meM pravezAsmaka rUpa hai| saMvara kA lakSaNa karmoM ke Agamana ko roka denA hai| karmoM ke eka deza kSaya hone ko nirjarA kahate haiN| samasta karmoM se chUTa jAnA mokSa kA lakSaNa hai| jIva tattva kA varNana 1 indriya, 2. vala, 3 Ayu tathA 4 zvAsochvAsa-ina cAra prANoM dvArA jo jItA hai, prANa dhAraNa karatA hai vaha jIva

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jIyaH, sa evAtmazabdenApyucyate / jIvo'yamupayogamayo'bhUtiH, kartA, svadehaparimAraNa, bhoktA, UIvagatisvabhAvazca / tasya dvau bhedI, saMsArastho muktazceti / tathA cokta dravyasagrahe:"jIvo uva progamano, amutti kattA sdehprimaanno| bhottA saMsArastho siddho so vissasoDDhagaI / / - jIvasiddhiH cArvAka prati, jJAnadarzanopayogalakSaNaM naiyAyika prati, amUrta jIvatvaM bhaTTacArvAkadvayaM prati, karmakartRtvasthApana hai| yaha vyavahAra haSTi se jIvakA lakSaNa hai| nizcaya naya se svacetanAtmaka svabhAva se jo jItA hai vaha jIva hai-vahI AtmA zabda se bhI kahA jAtA hai| yaha jIca upayogamayI, pramUttika, kA, apane zarIra ke parimANa vAlA, bhoktA aura Urdhva-gamana svabhAva vAlA hai / usa jIva ke do bheda haiM-eka maMsArI aura dUsarA mukta / yahI dravya saMgraha nAmaka graMtha meM kahA hai___ jIva jIne vAlA hai, upayogamaya hai, amUttika hai, kartA haiapane zarIra ke parimAraNa vAlA hai, bhoktA hai, saMsAra meM sthita hai, siddha hai, svabhAva se UdhvaM gamana karane vAlA hai| ina no adhikAroM dvArA jIva tattva kA varNana kiyA gayA hai| yahA jIva isa pada ke dvArA cArvAka mata kA parihAra kiyA gayA hai; kyoki cArvAka jIva ke astitva ko nahIM maantaa| jJAna aura darzana rUpa upayoga lakSaNa pada se naiyAyika-vaizeSika mata kA parihAra kiyA gayA hai| kyoMki ve upayoga ko jIva kara

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Pal sAlyaM prati, svadehamititvaM naiyAyika-mImAMsaka-sAMkhya traya prati, karmabhokta tvasiddhiH bauddha , prati, saMsArasthatvaM sadAziva prati, siddhatvaM bhaTTa-cArvAkadvayaM prati, urda dhvagati-svabhAvakathana mANDalika-granyakAraM prati iti matArthoM jnyaatvyH|" adhunateSAM jIvasvabhAvAnAM pratyeka saMkSepato varNanaM kriyate upayogamayatva-upayogamayatvaM hi darzanajJAnasvabhAvAtmakatvaM ! darzanajJAnasvabhAvAtiriktajIvalakSaNasthAbhAvAta svarUpa nahI mAnate / bhaTTa va cArvAka jIva ko mUttika mAnate haiM, unake nirAkaraNArtha pramUrtta vizeSaNa diyA gayA hai| sAMkhya jIva ko karmoM kA karttA nahIM mAnatA; ataH kartA pada se sAkhya mata kA parihAra kiyA gayA hai| jIva ko sarva vyApaka mAnane vAle naiyAyika, mImAMsaka aura sAkhyo ke prati svadeha pariNAma, vizeSagA diyA gayA hai / karma kA kartA aura koI hai tathA moktA anya hai-aisA mAnane vAle bauddha ke prati karma phala kA bhoktA yaha vizeSaNa diyA gayA hai / sadAziva matavAle jIva ko sadAmukta mAnate hai-ataH sasArastha vizepaNa se usa mAnyatA kA nirAkaraNa kiyA gayA hai| bhaTTa tathA cArvAka jIva kA mukta honA hI nahI mAnate hai-unake nirAkaraNa ke lie siddha pada diyA hai| mAMDalika matAvalambI jIva kA Urdhva gamana svabhAva nahIM mAnate, unake parihAra ke lie Urdhvagati vizeSaNa diyA hai| / aba ina jIva ke svabhAvo kA pratyeka kA sakSepa se varNana karate hai| upayogamayo hai upayogamaya kA artha hai-darzana-jJAna-svabhAvI honA / dA jAna svabhAva ke alAvA jIva ke lakSaNa kA abhAva hai| ( upayoga ke do bheda hai-darzanopayoga aura jJAnopayoga-1 man

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- - nanu cAtmanaH pRthivyAdicatuSTayAtmakatvAd rUpAdhAtmakatva miticena acetanebhyazcaitanyotpattyayogAt / na cAtmani pRthivyAdiguragadhAraNeraNadravoSNatAlakSaNo'nvayo dRzyate / yadi bhUtacatuSTayAtmakatvamAtmanaH svIkriyeta tahi tahinajAtavAlakasya stanAdAvabhilASAbhAvaprasaMgaH syAt / abhilASo,hi pratyabhijJAna sati bhavati, pratyabhijJAna ca smaraNa, smaraNaM cAnubhave bhavatIti pUrvAnubhavaH siddha / madhyadazAyAM tathaiva vyApte: / anyathA pUrvajanmasmRtinaM syAt / mRtAnA rakSoyakSAdikuleSu svayamutpannatvena kathayatAM darzanAcca sanAtana prAtmA siddhaH / tathA cokta tadaharjastanehAto rkssodRssttebhvsmRteH| ' bhUtAnanvayanAda siddhaH prakRtijJaH sanAtanaH / zaMkA-mAtmA ke pRthvI, jala, agni, vAya ina cAroM rUpa hone se rUpAdika panA hai-uttara) aisA nahIM hai kyoMki acetana ina cAroM se vetana kI utpati nahI ho sktii| aura na AtmA meM pRthvI kA-dhAraNa, jala kI dravatA, vAyu kA preraNa aura agni kI uSNatA gurae hI prApta hai| yadi AtmA ko cAra bhUtAtmaka svIkAra kara liyA jAya to usI dina utpanna hone vAle bAlaka ke stana pAna kI abhilApA ke abhAva kA prasaMga A jAyagA / / prabhilASA nizcaya se pratyabhijJAna ke hone para hotI hai| pratyabhijJAna smati (parva padArtha kI yAda ) pUrvaka hotA hai| aura smRti dhAraNa rUpa anubhava ke hone para hotI hai / ata. pUrvAnubhava siddha ho jAtA hai / jovana ke madhya bhAga meM bhI isI taraha kI abhilApA Adi / kI vyApti siddha hai| anyathA-pUrva janma kA smaraNa nahIM hogA / mare hae jIvo kA rAkSasa yakSa Adi kUloM meM utpanna honA svayaM ke dvArA kahate hue dekhA jAtA hai ataH mAramA - - Home

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{ 7 } 1 tathA ca na tadAnImeva pRthivyAdicatuSTayasaMyogAdAtmana utpattiryu ktipathaprasthAyinI / karmabadhApekSayA vyavahAranayamAdhityopacAratastasya mUrtimatvasvIkAre tu na kAcana kSatiH / tathA cokta' - vaNga rasa paMca gaMdhA do phAsA zraTu rigacvayA jIve / go saMti zrasuti tado vavahArA sutti baMdhAdo // 1 [varNA rasAH paMca, gaMdhI dro, sparzA praSTo, nizcayAt jIve no santi zramUrtistataH vyavahArAt mUrtI baMdhAtu // "")] kattatva-vyavahAranayAdayamAtmA jJAnAvaraNAdInAM pudgala karmaraNAM ghaTapaTAdInAM ca, azuddhanizcayanayAd rAgadveSAdInAma anAdi kAlIna siddha hotA hai| yaha hI kahA hai Polyam navajAta bAlaka ke stana pAna kI tIvra icchA se; vyantarAdika ke dekhane se pUrvabhava ke smaraNa se tathA pRthvI Adi bhUta catuSTaya ke guraNa dharma svabhAva kA AtmA me nahI pAe jAne se AtmA svabhAva se jJAtA dRSTA aura nitya siddha hotA hai / isa taraha pRthivyAdika catuSTaya ke saMyoga se AtmA kI utpatti kA kathana yuktiyukta nahI ThaharatA hai| karma bandha kI apekSA se vyavahAranaya kA Azraya lekara upacAra se prAtmA ko mUrtimAna mAna lene me to kisI prakAra kI koI hAni nahI hai / vahI kahA hai pAca varNa, pAMca rasa, do gadha, ATha sparza nizcaya naya kI apekSA jIva meM nahIM hai - grata. vaha pramUttika hai; kintu podgalika karmoM se kyA hone ke kAraNa vyavahAra se vaha mUttika hai sva - ( kartApanA ) vyavahAra naya kI prapekSA se yaha AtmA jJAnAvaraNAdika prATha pudgala karmoM kA aura ghaTa vastra

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zuddhabhAvAnAM, zuddhanizcayanayAcca svakIyazuddhabhAvAnAM krsaa| mAtmano yadi katatvaM nAMgIkriyeta 'tahi tasya bhoktRtvamapi na syAt / na ca kartRtvabhoktRtvayoH kazcana virodhaH, anyathA bhokturbhu jikriyAyAH kartRtvaM na syAt / na cAnyasya kartRtvamanyasya bhoktRtvamanyathA kRtanAzADakRtAbhyAgamaprasaMga: syAt, tataH AtmanaH kartRtvaM tarkasiddham / . .(svadehaparimANatvaM-yAvadayaM jIvaH karmabhirna vimucyate tAvat svakarmavipAkavazAt saMsAra eka pribhrmti| kadAcinmanuSyaH, kadAciddeva. kadAcinnArakaH, kadAcicca tiryakasamutpadyate / hiMsA'satyasteyAbrahmaparigrahAkhyarazubhaistadviratirUpaiH zubhaizca Adi kA kartA hai / azuddha nizcayanaya kI apekSA se rAgadveSa Adi azuddha bhAvoM kA kurtA hai, aura zuddha nizcayanaya se apane ananta jJAna-darzana Adi zuddha bhAvoM kA kartA hai| AtmA kA yadi kapinA svIkAra na kiyA jAya to usake bhoktApanA bhI nahIM hogA / kartApane meM aura bhoktApane me koI virodha hoaisI bAta nahI / nahI to bhoktA ke bhUjikriyA ( bhogane rUpa kriyA) kA karttApanA bhI nahI ho skegaa| anya kartA ho aura anya bhoktA ho-aisA kabhI nahI bntaa| yadi aisA ho jAya to kie hue kA nAza aura nahI kiye hue ke Agamana kA prasaMga upasthita hogaa| isalie AtmA ke kapinA tarka se. siddha hai| svadeha parimAraNatva-jaba taka yaha jIva karmoM se chuTakArA nahIM pAtA taba taka apane karmoM ke phala se saMsAra meM bhramaNa karatA rahatA hai / kabhI manuSya banatA hai, kabhI deva, kabhI nArakI aura kabhI tiryaJca banatA hai| hiMsA, asatya, caurI, kuzIla

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( 6 ) bhAvaH pApaM puNyaM ca samupAyaM zobhanAzobhanazarIra labhate / yAdRzamaNumahadvA zarIraM vindati tAvatpramANaH pradezasaMhAravisarpavatvAt pradIpavat saMkocavikAsazAlI bhavati / pipIlikAzarIrastha evAtmA yadA hastizarIramApnoti tadA tatpramAraNo bhavati / tathA ca nAtmA vyApakaH / as manu prAtmA vyApako dravyatve sati amUrtatvAt, ityanumAnAttasya vyApakatvaM siddhayati iti cenna, atra yadi rUpAdilakSaNaM mUrtatvaM tatpratiSedho'rmUtatvaM, tadA manasA vyabhicAraH, athAsarvagatadravyaparimAraNa mUrtatvaM, tatpratiSedhastathA cet, paraM prati sAdhyatathA parigraha nAmaka azubha bhAvoM se tathA inase viparIta ahiMsA, satya, acaurya, brahmacarya evaM aparigraha rUpa zubha bhAvoM se pApa aura puNya utpanna karake sundara aura kurUpa zarIra dhAraNa karatA hai| jisa prakAra kA choTA yA baDA zarIra milatA hai usI pramANa AtmA saMkucita aura vistRta ho jAtA hai, kyoMki Atma-pradezoM meM phailane aura sikuDane kI zakti hai, dIpaka kI taraha / pipIlikA (la) ke zarIra me sthita prAtmA hI jaba hAthI kA zarIra prApta karatI hai taba hAthI ke pramANa ho jAtI hai| isa taraha AtmA vyApaka nahI hai| - rostiaguiole zaMkAH-prAtmau vyApaka haiM, dravye hokara ki hone se| isa anumAna se AtmA ke vyApakapanA siddha hotA hai, ( uttara) yaha ThIka nahIM hai / yadi yahA mUrtapane kA lakSaNa rUpAdimAna mAnA jAya aura umakA ulaTA amUrta panA mAnA jAya to mana se vyabhicAra nAmaka doSa pAtA hai kyoki mana ko dravya mAna karake bhI amUrta mAnA hai, parantu use vyApaka nahI maanaa| yadi mUrtapane kA lakSaNa asarvagata dravya parimAraNavAlA aura isase viparIta amattaM kA lakSaNa mAnA jAya to hama jaino ke prati . -

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samo hetu.|| yaccAparamanumAnamAtmA vyApakaH aNuparimANAnadhikaraNatve sati nityatvAta / tadapi na smiiciinN| prAtmanaH sarvathA nityadravyatvAbhAvAt / nityasya kramAkramAbhyAmarthakriyAvirodhAta, tasya kathaMcinnityAnityAtmakatva dravyApekSayA hi tasya nityatvaM paryAyApekSayA cAnityatvam / jainadRSTI sarveSAM padArthAnAM pariNAminityatAsvIkaraNAt / aNUparimAraNAnadhikaraNatvamapi paryu dAsaprasajyapakSAbhyAM cityamAna na sosthyamAbhajatIti jJAtavyam / nApyAtmA vaTakaNikAmAtraM, kamanIyapadArthasasparzakAle pratilomakUpamAlAdanAkArasya sukhasyAnubhavAt / tasya vaTariNakAmAtratvasvIkAre sarvAGgINaromAJcAdikAryodayAyogAt / pAlAra yaha hetu sAdhya sama ho jaaygaa| arthAt phira vyApakapane meM aura amUrtapane meM koI bheda nahIM rahatA; ata: jaise sAdhya asiddha hotA hai vaise hI hetu bhI asiddha ho jAtA hai, aura dUsarA yaha manumAna ki AtmA vyApaka hai, aNu parimAraNa pradhikaraNa vAlA na hokara nitya hone se, AkAza kI taraha, vaha bhI ThIka nahI hai; AtmA ke sarvathA nitya dravyapane kA abhAva hone se / kyoMki nitya padArtha ke krama aura akrama se artha-kriyA hone kA virodha hai| ataH prAtmA kathaMcita nitya aura kathacit anitya hai| dravya kI apekSA se hI AtmA nitya hai aura paryAya kI apekSA anitya hai| jaina dRSTi meM saba padArthoM kA sthira rahate hue pariNamana svIkAra kiyA gayA hai| aNU pariNAma adhikaraNa vAlA na honA yaha hetu bhI paryu dAsa aura prasajya pakSa se vicAra karane para kharA nahIM utaratA-yaha jAnanA caahie| yaha AtmA vaTakariNakA ( vaTabIja ) mAtra bhI nahIM haisundara padArtho ke chUne ke samaya zarIra ke pratyeka roma meM pAlhAdikAraka sukha kI anubhUti hone se| AtmA ko vaTakariNakA.

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- cakravadAzuvRtyA krameNava tatsukhamiti nopapattiyukta / parAparAntakaraNasaMbaMdhasya tatkAraNasya parikalpanAyAM vyavadhAnaprasaMgAt / yadi parAparAMtaHkaraNayogo na svIkriyeta tahi sukhasya mAnasapratyakSatvaM na syAt / viivna ca svadehapramitirAtmA ityatrApi pramANAbhAvAt sarvatra sazaya iti vAcyaM / tatsAdhakasyAnumAnasya sadbhAvAt / tathAhi devadattAtmA taddeha eva tatra sarvatraiva ca vidyate, tatraiva tatra sarvatraiva ca svAsAdhAraNaguNAdhAratayopalaMbhAt. / yo yatraiva yatra svAsAdhAraNaguNAdhAratayopalabhyate, sa tatraiva tatra sarvatraiva ca mAtra svIkAra karane para sAre zarIra meM romAJca Adi kArya kI utpati kA prabhAva ho jAyagA / kumhAra ke cAka kI taraha zIghra ghUmane se kama se hI sukha hotA hai-yaha bhI ThIka nhiiN| kyoMki sukha ke kAraNabhUta antaHkaraNa ke naye naye sambandha kI kalpanA karane para antarAla meM sukha ke viccheda kA prasaMga AtA hai| aura yadi parAparAMtaHkaraNa yoga svIkAra na kiyA jAya to sukha ke mAnasa pratyakSatA nahI ThaharatI hai / ata. AtmA vaTakariNakA mAtra hai-yaha mAnyatA bhI ThIka nahI hai| mAtmA svadeha pramANa hai-isa sambandha me bhI pramANa nahIM miletaa| ata: AtmA ke AkAra ke bAre meM saba mAnyatAe~ sadehapUrNa haiM-aisA nahI kahanA caahie| AtmA ko svadeha pramANa siddha karane vAlA anumAna pramANa kA astitva hai| jaise devadatta kI AtmA usake zarIra meM hI aura usake sarva pradezoM meM hI maujUda hai| kyoMki usake sAre zarIra me evaM sAre pradezoM meM hI apane asAdhAraNa guNo-jJAna darzanAdi ke sAtha prApta hone se, jo jima vastu meM jahA apane asAdhAraNa guNoM ke sAtha milatA hai, vaha usa vastu me vahAM vahAM saba jagaha hI

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( 12 ) vidyate / yathA devadatta gRha eva tatra sarvatraiva copalabhyamAnaH svAsAdhAraNabhAsuratvAdiguNaH pradIpaH tathA ghAyaM tasmAttatheti / prAtmano'sAdhAraNaguNAzca jJAnadarzanasukhavIryalakSaNAste' ca sarvAGgINAstatraiva copalabhyate / jJAnaM hi meyabodhanAtmakaM, darzanaM nirvikalpaka-sattAlocanAtmaka, sukhamAhlAdanasvarUpaM, vIrya tu jJAnasukhAdidhAraNAtmakazaktisvarUpam / tasmAdAtmA svazarIrapramANa eva yuktisamarthitaH / na cAsmeMdriyamanorUpaH, dravyedriyadravyamanasoH pudgalAtmakatvena jaDatvAt / iMdriyAdivinAzepi Atmano'vasthAnAt / bhAvendriya- bhAvamanasostu AtmabhinnatvAbhAvAt / / rahatA hai| jaise devadatta ke ghara me hI apane asAdhAraNa prakAzakatva Adi guNoM se yukta dIpaka saba jagaha hI prApta hotA hai, isI taraha devadatta kI AtmA hai| isalie devadatta kI AtmA usake pUre zarIra me vyApta hai| AtmA ke asAdhAraNa guNa jJAna, darzana, sukha vIrya svarUpa haiM aura ve AtmA meM hI sarvAGga rUpa vyApta pAye jAte haiM / jJeya ke jAnane rUpa lakSaNavAlA jJAna kahalAtA hai / vikalpa rahita dravya ke astitva mAtra ko grahaNa karane vAlA darzana kahA jAtA hai| AkulatA rahita parama Ananda sukha kA lakSaNa hai aura jJAna sukha vagairaha dhAraNa karane svarUpa zakti ko vIrya kahate hai| - isalie prAtmA svadeha pramANa hI yuktiyo se siddha hotA hai| aura AtmA indriya aura mana rUpa nahIM hai, kyoMki dravyendriya aura dravya mana ke pudgala hone se acetanatA hai, tathA dravyendriya aura dravyamana ke nAza ho jAne para bhI AtmA kA astitva rahatA hai / bhAvendriya aura bhAva mana to yAsmA se bhinna na hone se AtmarUpa hI haiN| - - tathA dravye. jAne para hai / bhAvehi

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( 13 ) bhoktRtvaM-yathA'yamAtmA svakarmaNAM svakIyabhAvAnAM ca . kartA tathaiva teSA phalabhoktA'pi / vyavahAranayAt sa paudgalikakarmaphalaM prabhuGakta nizcayanayatastu pAtmanazcetanabhAvaM / yadyanya: kartA syAdanyazcabhoktA syAt tadA svayaM kRtaM karma nirarthaka bhavet prayatnazca sarvo'pi niSphala' syAt / UdaivagatisvabhAvatva-vastuto'yamAtmA UdhvagatisvabhAvaH karmabaMdhanapAratatryAtta yatra gaMtu karma prerayati tatraiva gacchati / yadA tu sarvato karmabaMdhanamukto bhavati tadA svabhAvataH Udvameva vrajati / karmabaddhastu jIva. svasvakarmAnusAra vibhinnAM gati lbhte| bhoktA hai jisa prakAra yaha AtmA apane karma aura apane bhAvoM kA kartA hai, usI taraha unake phala ko bhogane vAlA bhii| vyavahAra naya se vaha pudgala rUpa karmoM ke phala sukha duHkha ko bhogatA hai aura nizcaya naya se AtmA ke caitanya bhAva se utpanna paramAmRta kA bhoktA hai / yadi karma aura koI kare aura usakA phala koI dUsarA bhoge to apane dvArA kiyA huA karma niSphala hogA aura usake lie kiyA gayA sampUrNa prayatna bhI vyartha hogaa| svabhAva se Urdhva gamana karane vAlA hai| vAstava meM to yaha AtmA Urdhva gamana svabhAva vAlA hai; lekina karma bandhana kI paratantratA se karma jahAM jAne ko prerita karatA hai vahAM hI jAtA hai jaba yaha AtmA sampUrNa kamoM se rahita ho jAtA hai taba svabhAva se Upara hI jAtA hai / karmoM se jakaDA huA jIva to apane apane karmAnusAra vibhinna gati ko prApta hotA hai|

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( 14 ) ittha jIvatyAdisvabhAvaiH samarthita epa jIvo dvividhaH saMsArastha siddhazca / yo mithyAdarzanajJAnacAritrai nAyoniSu saMsarati sa sNsaarii| saMsArIjIva: sthAvaratrasabhedena dvividhaH / tatra pRthivIjalatejovAyuvanaspatayaH sthaavraaH| kRmyAdayodvIMdriya-trIMdriya-caturiMdriya paMceMdriyA, prasAH / paMceMdriyA api samanaskA'manaskabhedena dviprkaaraaH| jIvAnA caturdazajIvasamAsacaturdazamArgaNA-caturdazaguNasthAna-vikalpairapi anekabhedA bhvNti| te ca sarve paramAgamAdhyAH / jIvasyA'yaM saMsAritvabhedo'zuddha nayAdeva / zuddhanayAtta sarve jIvAH zuddhA eva / / siddhatvaM-jIvo'yaM guptisamitidharmAnuprekSAparISahajayacAritrarbhAvitAtmA vAhyAbhyantaradvividhena tapasA samupAttazaktiH zrutasaMsArI hai isa prakAra jIvatva vagairaha svabhAvo se samathita yaha jIva do prakAra kA hai-saMsArI aura siddha / jo mithyAdarzana, mithyA jJAna aura mithyA cAritra se aneka yoniyoM meM paribhramaNa karatA hai vaha saMsArI hai| saMsArI jIva sthAvara aura prasa ke bheda se do prakAra kA hai| unameM pRthvIkAya, jalakAya, agnikAya, vAyUkAya aura vanaspatikAma sthaavr-hai| laTa vagairaha ko lekara do indriya, zrIndriya, caturindriya aura paMcendriya jIva asa hai| paMcendriya bhI sainI asanI do prakAra ke haiN| jIvoM ke caudaha jIva samAsa, caudaha mArgaNA aura caudaha guNasthAna ke bhedoM se aneka bheda hote haiN| una sabako paramAgama se jAnanA cAhie / jIva kA saMsArI yaha bheda azuddhanaya se hI haiN| zuddha naya se to saba jIva zuddha siddha hai yaha jIva gapti, samiti, dharma, anuprekSA, parISahajaya tathA cAritra dvArA AtmA ko sAdhatA huA, bAhya aura abhyantara - -

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- ( 15 ) jJAnAvicalaparyAyAtmakena zukladhyAnAgninA nirdagdhakamandhano yadA saMmupAttamanuSyazarIra parityajya caramazarIrAt kiMcinyUnaparimANo lokAgrasthAne siddhatvaM prApnoti tadA tasyASTakarma vinAzAdaSTauguNA prAdurbhavati-jJAnAvaraNakSayAdanaMtajJAnaM. darzanAvaraNakSayAdanaMtadarzanaM, antarAyakSayAdanaMtavIrya, vedanIyakSayAdavyA bAdhatvamiMdriyajanitasukhAbhAvo vA, mohanIyakSayAt paramaM samyaktva mukhaM vaa| prAyuH kSayAt paramasaukSmyamutpattimaraNahatirvA / nAmakSayAt paramAvagAhanamamUrttatvaM vA / gotrakSayAdagurulaghutvamubhayakulAbhAvo vaa| ayaM jIva evAtmazabdenA'pi procyata iti pUrvamukta / adhyAtmabhASayA eSa AtmA vividhopyasti bahirAtmA, aMtarAtmA. do prakAra ke tapa se zakti prApta karake, zrutajJAna kI nizcala paryAya svarUpa zukladhyAna rUpI agni, ke dvArA karma rUpI indhana ko bhasma karatA huA jaba prApta manuSya zarIra ko choDakara antima zarIra se kucha kama AkAra kA dhArI hokara loka ke agrabhAga me siddhatva ko prApta hotA hai| usa samaya usake ATha karmoM ke nAza se ATha guraNa prakaTa hote haiM / jJAnAvaraNa karma ke nAza se ananta jJAna, darzanAvaraNa ke nAza se avanta darzana, antarAya ke nAza se ananta vIrya, vedanIya ke nAza se avyAbAdhatva yA indriya janita sukha kA abhAva, mohanIya ke nAza se kSAyika samyaktva yA ananta sukha, Ayu ke nAza se parama , sUkSmatva athavA janma maraNa kA vinAza, nAma ke nAza se pravagAhanatva yA amUrtatva, gotra ke nAza se agurulaghutva yA uccakula nIca kula kA abhAva hotA hai| 30- yaha jIva AtmA nAma se bhI kahA jAtA hai-aisA pUrva meM T kahA gayA hai| adhyAtma vANI se yaha AtmA tIna prakAra kA * bhI hai-bahirAmA, antarAtmA aura paramAtmA jo zarIra 7 jaisA . 2 . - - - - .

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paramAtmA veti / zarIrAdau ya prAtmabuddhi karoti sa bahirAtmA, tadviparIto jAtAtmetaraviveka aMtagatmA, vimuktakarmamalakalaGkazca paramAtmA procyate / paramAtmA sAdhyaH aMtarAtmA ca sAdhana, . bahirAtmA tu heyaH / na caiteSu tripu Atmasu dravyAdizAt kopi bhedo'sti / paryAyArthAdezAtta bhedaH spaSTa eva / eka evAtmA paryAyeNa virUpa: procyate / yathA manuSyatvApekSayA sarve manuSyAH samAnAH / rAjApi manuSyo raGkazcApi manuSyo, na kazcana tatra bhedo'sti / manuSyagaraNanAvasare samAnyenaiva sarveSAM gaNanA vidhIyate / tathaiva AtmatvasAmAnyena naite kaMcanApi bhedamarhati / sarveSvAtmasu paramAtmatvAvirbhAvazaktividyate / kevalaM tacchaktiprakaTanAya prayatno'pekSyaH / nacAvezvarAkhyo bhinna prAtmA / - - - vagairaha me Atma buddhi karatA hai vaha bahirAtmA hai| usase ulTA arthAt jise svapara kA bhedajJAna ho jAtA hai vaha antarAtmA hai aura jo karmamala kI kAlimA se rahita ho jAtA hai vaha paramAtmA kahA jAtA hai / paramAtmA bananA dhyeya hai, antarAtmA honA usakA kAraNa hai aura bahirAtmA honA to choDane yogya hai| ina tInoM AtmAno me , dravyAthika naya kI apekSA koI bheda nahIM hai| paryAyAthika naya kI apekSA to bheda sApha, hI hai| eka AtmAhI paryAya kI apekSA tIna rUpa kahA jAtA hai| jaise manuSyatA kI apekSA sAre manuSya samAna haiN| rAjA bhI manuSya hai aura garIba bhI manuSya hai-vahA koI bheda nahIM hai| manuSya gaNanA ke samaya sAmAnya rUpa se hI saba kI gaNanA manuSyoM meM kI jAtI hai| usI prakAra sAmAnya AtmA kI apekSA ina tIno meM koI bheda nahIM hai| sampUrNa AtmAoM meM paramAtmA banane kI zakti maujUda hai| sirpha usa zakti ko prakaTa karane kA prayatna karanA hotA hai / jaina dharma meM Izvara nAma kA

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( 17 ) paramAtmana evezvaratvAt / eSa bhedastu karmakRtaH / yathA zuddhA. zuddhakAMcanayoH kiTTakAlikAdikRta bhedaH / etadapasaraNe tu nikhilamapi kAMcanaM samAnameva / tathaivAtmAna api sarve samAnAH eva krmaapsrnne| ' ye tvAtmano naranArakAdiparyAyakRta jAtikulAdikRta zarIrakRtaM ca bhedaM vAstavika manyate te mUDhA bahirAtmAna eva / na teSAM kadAcanApi muktiH syAt / tathA cokta pUjyapAdenaM mahA manasA 19184/bahirAtmeMdriyadvArarAtmajJAnaparAGa mukhaH / sphuritazcAtmano dehamAtmatvenAdhyavasyati / naradehasthamAtmAnamavidvAn manyate naram / . tiryaJca tiryagaGgasthaM surAgastha suraM tthaa| koI bhinna AtmA nahIM mAnA jaataa| paramAtmA hI Izvara hai| yaha bheda to karma ke kAraNa se hai| jaise zuddha aura azuddha sone meM kiTTimA-kAlimA vagairaha kA bheda hai| jaba yaha kiTTimA kAlimA dUra ho jAtI hai to saba sonA samAna hI hai| usI prakAra karmo ke haTa jAne para sampUrNa AtmAe~ samAna hI haiN| jo jIva ke nara nArakAdi payAryo se, jAtikulAdi se aura zarIra se hone vAle bheda ko satya mAnate hai ve mUrkha to bahirAtmA hI haiN| unakI mukti kabhI nahI hogI / jaisA ki mahAmanA pUjyapAda AcArya ne kahA hai KAtmajJAna zUnya vahirAtmA indriyoM se prakaTa hone vAle apane zarIra ko hI AtmA nizcaya karatA hai| vaha mUrkha, manuSya deha meM sthita AtmA ko manuSya mAnatA hai, tithaMca zarIra meM rahane vAle ko tithaMca tathA deva ke zarIra meM rahane vAle AtmA ko deva samajhatA hai| nAskI ke zarIra

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L - ( 18 ) bhArakaM nArakAGgasthaM na svayaM tasvAtastathA / ' anaMtAnaMtadhIzaktiH svasaMvedyo'calasthitiH / " karmabadhanavaddha evAtmA yadA gurUpadezAdabhyAsAta svasavittezca svaparAMtaraM vijAnAti tadA mokSAbhimukho bhavati / sa eva ca yadA saMsArasaukhyamokSasaukhyayorvastuto'ntaramanubhavati, tadaika tasya svAnubhUtiH prAptA bhavet / kA svAnubhUtiriticet, manovizrAMtyAtmakaH svotyasukhAsvAda eba seti / etAdRzImanubhUtimanubhavatyatarAtmA / vastutastu vAhyagurUpadezo nimittamA / tata svayamevAtmanA svotthAne baddhaparikareNa bhavitavyam / anyayA vAhyanimittaM na kiMcidabhilaSitaM sAdhayet / nimittAnyanveSayaMto janA laukikAmeM rahane vAle prAtmA ko nArakI jAnatA hai| para yAtmA vAstava meM aisA nahIM hai| vaha to ananta jJAna, ananta zakti kA puMja hai, nizcala hai aura svayaM AtmA ke dvArA hI jAnA jAtA hai|" ( karmabaMdhana se jakaDA huyA jIva hI java guru ke upadeza, zAstroM ke paThana pAThana aura AtmajJAna ke dvArA sva aura para ke antara ko jAnatA hai taba vaha mokSa ke sanmusa hotA hai aura vahI jaba sasAra sukha aura mokSa ke sukha kA vAstavika bheda anubhava karatA hai, tabhI use svAnubhUti prApta hotI hai| svAnubhUti kyA hai aisA pUcho to mana ke vizrAma pUrvaka . AtmA se utpanna parama AhlAda kA svAda AnA hI svAnubhUti hai| aisI anubhUti antarAtmA hI anubhava karatA hai| vAstava meM to bAhya me guru kA upadeza nimitta mAtra hI hai| isalie svayaM prAtmA ko hI apane utthAna ke lie tatpara honA cAhie, nahI to bAhya nimitta kucha bhI icchA pUrti nahIM - - - - -

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( 16 ) the'pi na kRtArthA bhavati kiM punaralaukikArtha / pAramotthAna cAvidyAvinAzAt avidyAvinAzazca svkiiyjnyaanmyjyotissaa| tadevAvidyAbhiduraM / tasyaiva pRcchA kartavyA mumukSubhistasyaivAnveparaNaM darzana ca / tena vA'yamAtmA'vidyAmayaM pararUpaM vinAzya vidyAmayaM svakIyarUpa prApnuyAt / tathA cAhumaharSayaH avidyAbhiduraM jyotiH paraM jJAnamayaM mahata, sat praSTavyaM taveSTacyaM tadRSTavyaM mumukSabhiH / 5 sad yAta tatparAna pRcchet tavicchet tatparo bhavet, yenAvidyAmayaM rUpaM tyaktvA vidyAmayaM ajet / kara sktaa| nimittoM ke pIche par3ane vAle loga to sAsArika kAma meM bhI saphala nahI ho pAte, phira AdhyAtmika kArya meM to saphala hI kyA hoge ? aura AtmA kA utthAna ajJAna ke nAza se hotA hai aura prajJAna kA nAza pAtmika jJAna ke prakAza se hotA hai / vaha prakAza hI avidyA kA nAzaka hai| usa jyoti yo prakAza ke bAre meM hI prAtmahita cAhane vAle ko prazna karanA cAhie, usI kI khoja aura usI kA darzana karanA cAhie / usI se yaha AtmA avidyAmaya para rUpa kA nAza kara vidyAmaya apane nijarUpa ko prApta hogii| maharSiyoM ne yahI kahA hai avidyA ko naSTa karane vAlI paramotkRSTa evaM mahAn jo jJAna rUpa jyoti hai, mokSa cAhane vAle logoM kA kartavya hai ki ve usI jyoti ke viSaya meM prazna kare, usI kI khoja kareM aura usI kA sAkSAtkAra kre| usa jJAna jyoti ke bAre me hI bole, usI ke bAre me . dUsaro ko pUche, usIko prApta karane kI icchA kare aura usa rUpa hI ho jaoNya jisase yaha AtmA avidyAmaya rUpa ko chor3akara apane jJAna svabhAva ko prApta krle|"

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(20 ) yazcAtmavimukho'vidvAn pudgaladravyamabhinaMdati tadevacAtmasAt katuM prayatate, tatsaMyoge harpati tadviyoge ca duHkhIyati tadeva ca svAtmonnatikAraNamabhimanyate tasya vahirAtmanaH tatvamanokarmarUpaM pudgaladravyaM na kadAcidapi sAmIpyaM muMcati / tasya yada kicit saukhyaM bhavati tat karmAdhInaM, sAMtaM, duHkhavimizritaM, pApabIjaM ca / ato bahirAtmatvaM vihAyAntarAtmatvalabdhI prayatnovidheya / sa eva dharmyazukladhyAnabalenottarottaramAtmaguNasthAnAnyArohati / bahirAtmA tu prathamaM mithyASTiguNasthAnamevanAtikramate / karmacetanAkarmaphalacetanAviSTa epa jJAnacetanAvirahitaH karmakaraNe karmaphalabhoge cAsaktaH na kadApi zAntimadhigacchati / aMtarAtmA tu jJAnacetanAbhAvitAntaHkaraNaH samyagdRSTi: karda___ Atma jJAna se zUnya jo mUrkha pudgala dravya kI prazaMsA karatA hai aura usI ko apanAne kA prayatna karatA hai, usake mila jAne para prasanna hotA hai aura usake viyoga meM dukhI hotA hai aura usIko AtmA kI unnati kA kAraNa mAnatA hai usa bahirAtmA kA karma nokarma rUpa pudgala dravya kabhI sAtha nahIM chodd'taa| use jo kucha sukha milatA hai vaha karmoM ke adhIna hotA hai, anta sahita hotA hai, du.kha se milA hotA hai aura pApa kA kAraNa hotA hai| isaliye bahirAtmapane ko chor3akara antarAtmA banane kA prayatna karanA caahie| vahI jIva dhayaMdhyAna zukladhyAna ke bala se apane Age Age ke guNasthAna para caDhatA hai / bahirAtmA to pahale mithyAtva guraNasthAna se AgehI nahIM car3hatA / jJAna cetanA se rahita yaha bahirAtmA karmacetanA aura karmaphala cetanA se grasta rahatA huA karma karane aura karma ke phala bhogane me Asakta rahatA hai aura kabhI zAMti prApta nahIM karatA / jJAna cetanA rUpa hai hRdaya jisakA aisA

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/ 21 ) mAktahemakamalavat nirlepaH svAtmAnadamanubhavati / ___ aMtarAtmA trividhaH asaMyamI, saMyamAsaMyamI, saMyamI ca / tatra caturthaguNasthAnavartIsamupalabdhasvarUpAcaraNasAmo'pi cAritramohakarmodayAt yAvat saMyama dhArayitu samartho na bhavati tAvadasaMyamI aMtarAtmA procyate / dhRtaikadezasaMyama. svAtmAnubhUtikuzalaH paMcamaguNasthAnavartI zrAvakastu sayamAsaMyamyantarAtmapadavAcyaH / imau dvau dharmyadhyAnena svasaMskAra kurutaH / SaSThaguNasthAnAdArabhya dvAdazaguNasthAnaparyanta saptaguNasthAneSu saMyamino'ntarAsmAno bhavaMti / ete hi vijitasakalacAritramohakarmANaH saptamaguNasthAnAMtaM dharmyadhyAnena tataH paraM zukladhyAnenAtmazuddhitatparA: 1130 antarAtmA to samyagdRSTi hotA hai vaha kIcaDa se paidA hue svariNama kamala kI taraha karmoM se lipta nahI hotA aura apane AtmA se paidA hue Ananda kA anubhava karatA hai| antarAtmA ke tIna prakAra hai-asayamI, sayamAsayamI aura symii| unameM jaba taka caturtha guNasthAnavAlA jIva svarUpAcaraNa cAritra kI zakti ko prApta karake bhI cAritra mohanIya karma ke udaya se saMyama dhAraNa karane meM samartha nahIM hotA tabataka vaha asayamI antarAtmA kahalAtA hai / jisane ekadeza saMyama dhAraNa kiyA hai, jo apanI AtmA ke anubhava me pravINa hai aisA paMcama guNasthAnavAlA zrAvaka to sayamAsaMyamI bhantarAtmA pada ke dvArA kahA jAtA hai| ye donoM dharma dhyAna ke dvArA apanI prAtmA ko nirmala karate hai| chaThe guNasthAna se lekara bArahaveM guNasthAna taka sAta guNasthAna vAle saMyamI antarAtmA kahalAte haiN| cAritra mohanIya karma ko sampUrNa rUpa se jItate hue ye saMyamI antarAtmA sAtave guNasthAna taka dharmya dhyAna se aura usase Age zukla dhyAna se Atma-zuddhi me

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' ( 22 } upazAMtakSINa mohaprakRtaya- svAtmAnubhava kurvati / svAtmAnubhavastu rAgadveSoparamAdiSTAniSTakalpanAbhAvAt svAtmanyavasthAnaM / pacaparameSThiSu trayaH parameSThina AcAryopAdhyAyasAdhavaH aMtarA tamAna eva / paramAtmA dvividho sazarIro'zarIrazcati / tayorekatvavitarkAvicArAbhighadvitIyazukladhyAnena vinaSTajJAnAvaraNadarzanAvaraNamohanIyAntarAyAkhyacaturghAtikarmA samavAptalokAlokaprakAzakakevalAvabodhaH trayodazacaturdazaguNasthAnavartI tIrthaMkara itaro vA kevalI sazarIraparamAtmA kathyate tasya zarIreNa sahitatvAt / eSa trayodazaguNasthAnavartI sadehaparamAtmaiva tIrthaM praNotibhavyAn bhavAmvodadhitArakaM dharmamupadizati ca / sakalasurAsuranaredra tatpara rahate hue mohanIya karma kI prakRtiyo kA upazama yA kSaya karate hue apane AtmA kA anubhava karate hai / rAga dveSa ke naSTa ho jAne para iSTa aniSTa kalpanA ke na hone se apane zrAtmA me hI sthira honA svAtmAnubhava hai / pAca parameSThiyo me AcArya, upAdhyAya, aura sAdhu ye tInoM hI antarAtmA hai / 2. paramAtmA do prakAra kA hai zarIra sahita cora zarIra rahita / una donoM me ekatvavitarkavIcAra nAmaka dUsare zuklavyAna ke bala se jisane jJAnAvaraNa, darzanAvaraNa, mohanIya aura grantarAya ina cAro ghAtiyA karmoM kA nAza kara diyA hai, loka maura loka ko prakAzita karane vAle kevalajJAna ko jisane prApta kara liyA hai aisA terahave guNasthAnavAlA tIrthaMkara yA dUsarA kevalI sazarIra yA sakala paramAtmA kahalAtA hai; kyoki vaha zarIra sahita hotA hai / terahaveM guraNasthAnavAlA yaha sadeha tIrthakara paramAtmA hI tIrtha calAtA hai aura bhavya jIvo ko masAra samudra se pAra lagAne vAle dharma kA upadeza karatA hai / sampUrNa indra nAgendra cakravartI jinake caraNa kamalo kI sevA

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- 1980 / 23 ) sevitacaraNAbja. epo'nanajJAnadarzanasukhavIryAkhyA'natacatuSTaya. samanvitAtmA'haMta, jinedra, prApta, ityAdi zabda. vyavahriyate arhAyogyatvAt arihananAdrajorahasyaharaNAcca pariprAptAnaMtacatuSTayasvarUpa san iMdrAdinirmitAmatizayavatI pUjAmahatItiniruktiviSayatvAt-karmajetaNA samyagdRSTayAdInAmadhIzatvAta, pAgamezitvAcca / ayamapi sayogAyogakevalibhedena dvividhaH / azarIraparamAtmanastu pUrvoktA siddhA eva / ajIva tattvam AtmatattvAtirikta yatkiMcid dRzyamadRzya cAsti tat sarva majIvatattvaM procyte| prAmukhyenai tavayameva tattvam / avaziSTAni karate hai aura jo anantajJAna, anantadarzana, ananta sukha aura anantavIrya nAmaka ananta catuSTaya se saMyukta hote haiM aisA vaha pAramA arhata, jinendra, prApta vagairaha zabdoM se kahA jAtA hai| pUjA ke yogya hone se mohanIya ke nAza se tathA jJAnAvaraNa darzanAvaraNa eva antarAya kA nAza karane se ananta catuSTaya svarUpa ko prApta karate hue indrAdikoM dvArA kI gaI dizya pUjA ke yogya, isa nirukti ke dhAraka hone se, vaha ahaMta kahA jAtA hai| karma jItane vAle samyagdRSTi logo ke nAtha hone se vaha jinendra kahA jAtA hai aura Agama kA praNetA hone se vaha Apta kahA jAtA hai / yaha sakala paramAtmA sayoga kevalI prayoga kevalI bheda se do prakAra kA hai| azarIra yA nikala paramAtmA to pahale kahe gae siddha hI hai| ajIva tattva mAtma tatva ko choDakara jo kucha dikhAI paDanevAlA arthAt sthula tathA na dikhAI par3anevAlA arthAt sUkSma padArtha hai vaha

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( 24 / AtravAdIni pacatattvAni tu etaddvayanimittakAni / tadajIvatattvaM paMcavighaM / pudgalo dharmaH adharmaH AkAzaM kAlazceti / pUrvokta jIvatattvamimAni paJca ca militvA SaDdravyANIti procyate, guNaparyayavattvAt sttvaadvaa| sattvaM cotpAdavyayadhrIvyAtmakatvAt / ko guNaH kazca paryAya iti cet, sahabhAvino guNAH kramabhAvinazca paryAyAH / atraSAmajIvadravyANAM saMkSepato vivecana vidhIyate pudgaladravyaM-rUparasagaMdhasparzavatvaM pudgalatvaM / yat kicit spRzyate rasyate gaMdhyate dRzyate zrUyate vA tatsarvaM pudgalAtmakameva / saba ajIva tattva kahA jAtA hai / mukhya rUpa se ye do hI tattva haiN| bAkI Asrava vagairaha pAMca tattva to ina donoM kI paryAyeM haiM / vaha ajIva tattva pAMca prakAra kA hai-pudgala, dharma, adharma, AkAza aura kAla / pahale kahA gayA jIva tatva tathA ye pAMca milakara chaha dravya haiM aisA kahA jAtA hai guraNaparyAyavAn hone se athavA sat hone se / utpAda vyaya dhrauvyavAn ko sat kahate haiN| guraNa kyA hai-paryAya kyA hai aisA prazna hone para, jo sadA dravya ke sAtha rahate haiM kabhI alaga nahIM hote ve guNa kahe jAte haiM aura jo eka ke bAda eka hotI hai ve paryAya kahI jAtI haiN| yahA ina ajIva dravyo kA saMkSepa me kathana kiyA jAtA hai: pudgala dravya jo rUpa, rasa, gaMdha, sparza se yukta ho use pudgala kahate hai| jo kucha chUyA jAtA hai, cakhA jAtA hai, sUghA jAtA hai, dekhA jAtA hai athavA sunA jAtA hai vaha sava hI pudgala hai|

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( 25 ) nanvastu sarzarasagaMdhavAMnA pudgalAtmakatvaM zabdasya tu AkAzaguNatvAt katha pudgalatvamiticenna, zabdo nAkAzaguNaH mUrtimatvAt / nanu amUrtaH zabda iticenna mUrtimadmahaNAvarodhavyAghAtAbhibhavAdidarzanAt zabdasya mUrtimatvAt / zabdo hi mUrtimatA iMdriyeNa gRhyate, mUrtimatA kuDyAdinA cAbiyate, mUrtimatA pratikUlavAyvAdinA tasya vyAghAto bhavati, balIyasA dhvanyaMtareraNA tasyAbhibhavo dRzyate iti tasya mUrtimattvaM tarkasiddha tatazca pudgalatvaM / tathaiva puNyApApAkhyasya karmaNo'pi pudgalAtmakatvameva / / / syAdetat karmaNa: pudgalAtmakatvamasiddhamAtmaguraNatvAttasyeti na vaktavyaM, tasyAtmaguNatvAbhAvAt / kiM kAraNamiticet-pramUrtara zaMkAkAra zaMkA karatA hai ki sparza rasa gandha varNa to pudgala kI paryAya ho sakatI hai parantu zabda to AkAza kA guNa hai vaha paryAya kaise hogA? aisA kahanA ThIka nahI, zabda prAkAza kA guNa nahI hai mUrtika hone se / koI kahe ki zabda amUrta haiaisA nahIM ho sktaa| pudgala ke dvArA grahaNa kiyA jAne se, rukane se, TakarAne se, dabane se zabda mUrtika hI hai| nizcaya pUrvaka zabda mUrtika zrotra indriya se grahaNa kiyA jAtA hai, mUrtika dIvAra vagairaha se rukatA hai, mUrtika pratikUla havA vagairaha se vaha TakarAtA hai, balavAn dUsare zabda se usakA daba jAnA pratIta hotA hai| isalie usakA mUrtika honA tarka siddha hai aura isIliye vaha pudgala kI paryAya hai| usI prakAra puNya pApa nAmaka karma bhI pudgala kI paryAya hI haiN| zaMkA hai ki karma pIdagalika nahI ho sakatA ; kyoki vaha AtmA kA guNa hai| aisA nahI kahanA cAhie; kyoki vaha AtmA kA guNa nahIM hai| kyoM nahIM aisA pUcho to-amUrta AtmA

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( 26 ) nugrahopaghAtAbhAvAt / yathAkAzamamUrta digAdInAmamUrtAnAM nAnugrAhakamupaghAtaka ca, tathaivAmUrta karmAmUrterAtmanoranugrahopaghAtayoH heturna syAt / nanu puNyApApAkhyamahapTa dharmAdharmanAmnA procyamAnaM karma prAtmaguraNa eveti cenna, adRSTasyAtmaguNatvAsaMbhavAt / yadi tat AtmaguraNa. syAttadA na kadApi tasya sasArahetutva bhavet / na ca svaguNa eva kasyacid badhahetuISTa zruto vA / anyathA na kadApi tasya muktiH sabhavet / ata: karmaNa paudgalikatvamevAGgIkArya / tathaiva tamazchAyA tapodyotAdInAmapi paudgalikatvamevedriyagrAhyatvAt / kA usake dvArA upakAra aura apakAra nahI ho sktaa| jisa taraha amUrta AkAza amUrta dizA vagairaha kA upakAraka aura anupakAraka nahIM hotA, usI taraha amUrta karma amUrta AtmA ke bhalA burA karane kA kAraNa nahIM ho sktaa| zaMkA-puNya pApa nAma se kahA jAne vAlA mahaSTa, dharma adharma nAma se kahA jAne vAlA karma AtmA kA hI guNa hai-aisA nahIM ho sakatA; adRSTa prAtmA kA guraNa nahIM ho sakatA / yadi adRSTa prAtmA kA guraNa ho jAya to vaha kabhI sasAra kA kAraNa na ho; kyoki apanA guNa hI kisI ke badha kA kAraNa na to dekhA hI gayA aura na sunA hI gayA / isake viparIta jIva kI kabhI mukti nahI ho skegii| isalie karma ko paudgalika mAnanA hI ThIka hai| isI prakAra andhakAra, chAyA, dhUpa, cAdanI vagairaha bhI podgalika hI haiM, kyoki ve indriyo se grahaNa kie jAte haiN|

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- - - / ( 27 ) pudgalasya sakSepato dvau bhedI, araNaskandha bhedAt / pradezamAnabhAvisparzAdiparyAyaprasavasAmarthyena aNyante zabdyante iti prnnvH| araNavo hi sUkSmatvAdAtmAdayaH, AtmamadhyA:, AtmAntAzca / sthUlabhAvena grahaNanikSepAdivyApAraskandhanAt skandhA iti saMjJAyate / yadyapi dvayaNakAdaya kecit skandhAH grahaNanikSeparaNAdivyApArAyogyAstathApi rUDhau kriyA kvacit satI upalakSagatvenAzrIyata iti teSvapi skangakhyA pravartate / kathamanayorutpattiriticet-araNavo hi bhedAdevotpadyante / skandhAstu kecida bhedAt, kecit saMghAtAt, kecicca dvAbhyAmetAbhyA, anyato bhedena anyasya ca saghAtena iti / yastu skandho'cAkSuSa ca bhedasaghAtAbhyA cAkSuSo bhavati / satyapi tadbhade anyasaMghAtAt saumyapariraNAmaparityAge sthaulyotpattau cAkSuSo bhavati / Vpudgala ke saMkSepa meM do bheda haiM-araNa aura skandha / jo pradeza mAtra hai aura bhaviSya meM sparzAdi paryAya ko utpanna karane kI zakti dvArA jo zabdAyamAna haiM ve aNu hai| sUkSma hone se nizcaya pUrvaka ve araga svayaM hI Adi rUpa hote hai, khuda hI madhya rUpa aura svaya hI anta rUpa hote haiM / sthUla hone se-uThAnA, racanA vagairaha vyApAra jinameM saMbhava ho ve skacca-kahe jAte haiM / yadyapi dvayaNuka vagairaha kaI skandha aise haiM jinameM uThAnA rakhanA rUpa vyApAra nahI hotA to bhI kahI kriyA ke rUDha ho jAne para upalakSaNa rUpa se usakA Azraya leliyA jAtA hai isalie dvayaNuka vagairaha bhI skandha kahe jAte hai / aNu aura skandha kI utpatti kisa taraha hotI hai-pUchA jAne para-aNu to bheda se hI utpanna hote hai / aura skandha kaI bheda se, kaI saMghAta se aura kaI bheda-saghAta dono se arthAt kucha ke nikalane se aura kucha ke milane se ve banate haiN| jo skandha indriyo se dikhAI nahI par3atA vaha bhedasaghAta se AMkhoM se dikhAI par3ane lagatA hai| sUkSma skandha me se kucha nikalane para aura anya ke milane para usakA sUkSma pariNamana chUTakara sthUlatA utpanna ho jAtI hai aura taba vaha dikhAI par3ane lagatA hai| - ~ - umar

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( 28 ) nanu pudgalAnA bandhotpattI ko heturiti cet etat snigdha rUkSaguNAdevaiteSAM bandho bhavati / snigdhatvaM hi cikkabaraMga guNalakSaNastasya paryAya tadviparItapariNAmo hi rUkSatvaM eSa bandho dvayadhikaguNayoH pudgalayorbhavati, na caitannyUnAdhikayoH / bandhe ca sati dvadhikaguNaH skandhaH svapAriNAmiko bhavati, yathA klino guDo'dhikamadhurarasaH parItAnAM reNvAdInAM svaguNotpAdanAt pAriNAmika iti / dharmAdharmadravyasiddhiH-dharmadravyalakSaNaM - jIvapudgalAnA gatirUpapariNatAnAmudAsInatayA gatihetutvaM yathA jalaM matsyagamane / " zaMkA hai: - pudgaloM ke vadha hone kA kyA kAraNa hai ? uttara hai - snigdha rUkSa guNa hone se hI inakA vandha hotA hai / snigdhatA cikanAI ko kahate haiM aura rUkSatA rUkhepana ko / yaha bandha do guNa adhika paramAroM kA hI hotA hai, kama aura jyAdA guNavAloM kA nahI arthAt eka paramANu me snigdhatA yA rUkSatA ke do guNa ho aura dUsare paramANu meM snigdhatA yA rUkSatA ke cAra guNa ho tabhI bandha hogA - isa taraha tIna guNa vAle kA pAca guNa vAle se, cAra guNa vAle kA chaha guNa vAle se bandha hogA / aura vandha ho jAne para do guraNa adhika vAlA paramANu kama guraNavAle paramANu ko apane rUpa pariNamana kara letA hai| jaise bahuta mIThA vahane vAlA guDa paDe hue miTTI ke karaNo meM apanA guNa utpanna karake apanA jaisA banA letA hai dharma-pradharma dravya ko siddhi calate hue jIva aura pudgaloM ko udAsIna rUpa se gati me sahAyaka honA dharma dravya kA lakSaNa hai arthAt yaha kisI bhI dravya ko preraNA karake nahI calAtA kintu jo jIva aura pudgala

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dhirmadravyalakSaNaM ca tepAM tathaiva sthitirUpapariNatAnAM sthiti tutvaM, yathA pathi gacchatAmAtapaklAntAnAM chAyA / na cemau dharmAdhamauM teSAM gatisthityoH prerako apitu svayaM tathApariNamapAnAnAM teSAmudAsInau hetU / ataeva tulyavalatvAttayorgatisthatipratibaMdhArekA'pi nirstaa| nanu pramANAbhAvAdanupalabdhezca na dharmAdharmadravyAstitvamitivenna anumAnatastayorastitvasiddhaH / tathAhi-vivAdApannAH sakalajIvapudgalAzrayAH sakRdgatayaH sAdhAraNavAnimittApekSA pugapadbhAvigatitvAt, ekasaraH salilAzrayAnekamatsyagativat / svayaM gati karate hai unako mAdhyama banakara sahAyaka hotA hai, jaise machalI ke calane meM jala, Thaharane vAle jIva aura pudgaloM ko Thaharane meM jo sAdhAraNa kAraNa hotA hai vaha adharma dravya hai| jaise dhUpa se trasta pathikoM ko Thaharane meM chAyA sahakArI hotI hai| yaha dharma aura adharma dravya jIva aura pudgaloM ko calane aura Thaharane meM preraka kAraNa nahIM haiM balki apane Apa calate aura Thaharate hue jIva aura pudgalo ke calane aura Thaharane me udAsIna kAraNa haiN| isIlie dono dravyoM ke samAna zaktizAlI hone se gati aura sthiti meM bAdhA par3ane kI zaMkA bhI nimUrla ho jAtI hai| zaMkA uThatI hai ki sAdhaka pramANa ke na hone se tathA dikhAI na paDane se dharma tathA adharma dravya kA sadbhAva hI nahIM hai, yaha ThIka nahI-anumAna pramANa se una donoM dravyoM kA sadbhAva siddha hotA hai| jaise ki:-vivAdAspada gatimAna jIva aura pudgalo kA samUha sAdhAraNa bAhya nimitta kI apekSA rakhane vAlA hai, yugapad bhAvI gati vAlA hone se| eka sarovara ke jala kA prAzraya lene vAlI aneka machaliyoM kI gati kI bhaaNti| arthAt jaise eka sarovara meM nivAsa karane vAlI machaliyo ko

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tathA sakalajIvapudgalasthitaya sAdhAraNavAhyanimittApekSA yugapAvisthititvAt eka kuNDAzrayAnekavadarAdispitivat / yaH gAdhAraNaM nimittaM sa dharmo'dharmazca / tAbhyA vinA tadgatisthitikAryasyAsaMbhavAt / parasparaM padArthAH gatisthitipariNAmahetavaH iti cenna, parasparAbhayaprasaMgAt / nanu pRthivyAdaya eva sAdhAraNanimittAni gatisthityo. iticenna, gaganavartipadArthagatisthitInAm tadasaMbhavAt / nanu nabha eva sAdhAraNaM nimittaM tahya stu iticenna, tasyAvagAhanimittatvapratipAdanAt / tasyaikamyaivAnekakAryanimitta usa sarovara kA jala gamana karane meM sahAyaka hotA hai, usI mAMti dharma dravya bhI jIva aura pudgalo ke gamana me sahAyaka haiN| isI taraha sthiti svabhAva vAle samasta jIva aura pudgala sAdhAraNa bAhya nimitta kI apekSA rakhane vAle haiM, yugapad bhAvI sthiti vAle hone se / eka kUDe meM rakhe hue aneka bera vagairaha phaloM kI sthiti kI taraha / jo sAdhAraNa nimitta hai vaha dharma aura adharma hai| ina dono dravyoM ke vinA jIva aura pudgaloM kA gati aura sthiti rUpa kArya nahIM ho sktaa| __ Apasa me padArtha hI gati aura sthiti rUpa pariNamana meM kAraNa hai-aisA mAnanA ThIka nahI / isase to anyonyAzraya doSa kA prasaMga hogaa| pRthvI jala vagairaha hI gati maura sthiti meM sAdhAraNa kAraNa haiM aisA kahanA bhI anupayukta hai| prAkAga meM rahane vAle padArtho kI gati aura sthiti meM ve kAraNa kaise hoge? AkAza ko gati aura sthiti kA sAdhAraNa kAraNa mAnanA bhI upayukta nahI-usako to jagaha dene kA sAdhAraNa nimitta kahA hai| usa akele AkAza ko hI aneka kAryoM kA kAraNa mAnA jAya to aneka vyApaka padArthoM kI kalpanA vyartha kA prasaMga hogAka nahIM / isase toraNamana meM

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tAyAmanekasarvagatapadArthaparikalpanAnarthakyAt / kAlAdikAryAraNAmapi nabhonimittakatvopapatte yadi kAryavizepAt kAlAdInA bhinnatvaM tarhi dharmAdInAmapi, sarvathA vizeSAbhAvAt / ___yaccoktamanupalabdheriti tanna, anyathA sarvepAmanupalabdhAnAmasiddhiprasaMgastato dharmAdharmadravyAstitvasiddhiH / ime ca dharmAdharmadravye na puNyapApAtmake tataH sarvathAbhinnAtmakatvAt / puNyapApaM hi paudgalikamime cApaudgalike niSkriye ca, imaM hi lokAkAze sarvavyApake / nanu dharmAdharmayo niSkriyatvAt jIvapudgalAnAM gatihetutvaM nopapadyate, kriyAmatAmeva jalAdInA matsyAdInAM gatihetutvadarzanAt / naiSa doSaH balAdhAnanimittatvAt / ete hi ho jaaygii| taba to AkAza hI kAla vagairaha dravyo ke kArya kA bhI nimitta ho jaaygaa| yadi kArya ke bhinna hone se kAlAdi padArtha bhinna hai to dharma, adharma bhI bhinna siddha hoge kyoMki unake bhI kArya bhinna bhinna hai| __aura jo yaha kahA gayA ki dharmAdi dravya dikhAI nahI paDate prata unakA astitva nahI-taba to sampUrNa hI aprApta padArthoM kI siddhi na ho sakegI, isalie dharma tathA adharma dravya kA astitva siddha hai| ye dharma aura adharma dravya puNya aura pAparUpa nahI hai / ye una donoM se bilakula bhinna hai| puNya aura pApa to paudgalika hai aura ye nizcaya se pudgala kI paryAya rUpa nahI aura ye dono kriyA rahita hai / nizcaya se ye dono dravya lokAkAza me tiloM me tela kI taraha saba jagaha vyApaka haiN| yaha zaMkA karanA ki dharma aura adharma dravya jaba niSkriya hai to jIva aura pudgala ke gati meM sahAyaka nahI ho sakate / kriyAzIla jala vagairaha hI machaliyo ke gati me sahAyaka hote dekhe jAte hai-aisA kahanA bhI ThIka nahIM; kyoMki ye donoM udAsIna

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(32) gatisthitipariNatAnAM balAdhAna kurvataH na tu svaya prerayata / AkAzadravyam--yasmin sarve padArthA. avakAzamApnuvaMti tadAkAzaM / pAkAzaM sarveSAmAdhAraH dharmAdayazcAdheyA: / yadi dharmAdInAM lokAkAzamAdhAraH AkAzasya kaH AdhAraH iti / AkAzasya nAsti kazcanAnya AdhAraH tasya svapratiSTatvAt / yadyA- / kAza svapratiSTha dharmAdInyapi svapratiSThAnyeva / atha dharmAdInAmanya AdhAra kalpyate AkAzasyApyanya AdhAraH kalpyaH, tathA satyanavasthAprasagaH iti cennAyaM. dopaH, AkAzAdatyasyAdhikaparimAraNasya draSyasyAbhAvAt kutrAkAzaM tiSThet / sarvato'nanta kAraNa hai ye donoM dravya calane aura Thaharane vAloM ko calane aura Thaharane meM sAdhAraNa kAraNa hote hai-svaya kabhI preraNA nahIM krte| prAkAza dravya jisameM saba dravya sthAna pAte haiM arthAt jo cetana acetana sampUrNa dravyoM ko rahane ke lie jagaha de usa AkAza kahate hai| AkAza sampUrNa dravyoM kA AdhAra hai aura dharmAdika dravya Adheya hai| yadi yaha kahA jAya ki dharmAdi dravyoM kA AdhAra AkAza hai to AkAza kA aAdhAra kyA hai to uttara hai ki AkAza kA aura koI dUsarA AdhAra nahIM hai; kyoMki vaha apanA AdhAra khuda hI hai| agara AkAza kA AdhAra AkAza hI hai to dharmAdika dravyoM kA AdhAra bhI ve svayaM hI hoge| yadi, dharmAdi dravyoM kA AdhAra dUsare ko mAnA jAtA hai to AkAza kA bhI anya AdhAra mAnanA cAhie aura yadi aisA mAnA to avasthA dopa kA prasaMga hogA-aisA kahanA ThIka nahIM; vahA anvasthA dopa nahIM AtA / AkAza se bar3A koI dravya nahIM hai tava AkAza kahIM tthhre| AkAza to saba dizAoM meM ananta

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hi tat, tato dharmAdInAmadhikaraNamAkAzamityucyate / tadapi vyavahAranayavazAt / evaMbhUtanayApekSayA tu sarvANi dravyAriNa svapratiSThAnyeva / atrAdhArAdheyakalpanA sAdhya phalaM tvetAvanmAameva yaddharmAdIni lokAkAzAd bahiH na saMtIti / nana loke pUrvottarakAlabhAvinAmAdhArAdheyabhAvoSTaH yathA kuNDe badarAdInA / na tathA''kAzaM pUrva dharmAdIni cottarakAlabhAvIni prato na vyavahAranayApekSayA'pi AdhArAdheyakalpanopapattiH / naiSa doSaH yugapadbhAvinAmapyAdhArAdheyabhAvadarzanAt yathA ghaTe rUpAdayaH zarIre hastAdayaH / etadAkAzaM dvividhaM lokAkAzamalokAkAza ca / yatra dharmAdoni dravyANi lokyaMte tallokAkAzaM tato bahiH sarvato'naMtama - - hai aura isIlie dharmAdi dravyoM kA AdhAra AkAza ko kahA hai| aura yaha kahanA bhI vyavahAra naya kI apekSA se hai| evabhUta naya kI apekSA to saba dravya svapratiSTha hI hai arthAt apane pradezoM meM hI rahate haiM / yahA AdhAra prAdheya kalpanA siddha karanA hai aura usakA mAtra itanA hI phala hai ki dharmAdi dravya lokAkAza se bAhara nahIM hai| zaMkA hai.-sasAra me pahale aura pIche hone vAloM me prAdhAra Adheya bhAva dekhA jAtA hai jaise kUnDe me veroM kA / usa taraha AkAza pahale vanA ho aura dharmAdika bAda me, aimA nahIM hai| isaliye vyavahAra naya kI apekSA bhI ina dravyo me prAdhAra Aya kalpanA ThIka nahIM ThaharatI / aisA tarka bhI ThIka nhiiN| eka sAtha paidA honevAlo meM bhI AdhAra prAdheya bhAva dekhA jAtA hai, jaise ghaTa me rUpa rasa vagairaha, zarIra meM hAtha pAMva vgairh|| yaha AkAza lokAkAza aura alokAkAza do rUpa me vibhAjita hai| jahAM dharmAdika saba dravya pAye jAte haiM vaha lokA

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lokAkA / ayaM lokAnokavibhAgastu dharmAdharmAstikAyasadbhAvAt jJAtavya / etadvayAbhAve gatisthityorabhAvAllokAlokavibhAgo na syAt / tasmAdubhayasadbhAvAllokAlokavibhAgasthitiH / __etAni catvAri ajIyadravyAriNa pUrvokta jIvadravyaM ca militvA paMcAstikAyA. procyate, pradezabahutvAt kAyA iva kAyA iti / dharmAdharmaikajIvAnAmasaMkhyeyapradezatvAta, AkAzasyAnaMtapradezasvAt / pudgalAnAM ca saMkhyeyA'saMkhyeyA'naMtapradezasvAditi / pradezaH kiM lakSaNaM iti cet-yAvadAkAzaM paramANunA (avibhAginA pudgalAMzena) avaSTabdhaM tAvat pradeza iti kthyte| sa tu pradezaH sarvANusthAnadAnAhaH / kAza hai aura usase pare arthAt lokAkAza ke cAroM ora amAta alokAkAza hai| yaha loka aura aloka kA vibhAga dharmAstikAya tathA adharmAstikAya ke astitva se jAnanA caahie| agara ye donoM dravya na hoM to gati sthiti ke na hone se loka aloka kA vibhAga nahIM hogaa| isalie ina donoM dravyoM ke sadbhAva se hI loka-aloka kA vibhAga sthira hotA hai| ye cAra ajIva dravya aura pahale kahA huA jIva dravya milakara pAca astikAya kahe jAte haiN| zarIra kI taraha vaha pradezI hone se ye kAya kahe jAte haiN| dharmadravya, adharmadravya aura eka jIva dravya ke asakhyAta asakhyAta pradeza hai, AkAza ke ananta pradeza haiM aura pudgalo ke saMkhyAta, asaMkhyAta aura anaMta pradeza hote hai| pradeza kA kyA lakSaNa hai aisA pUchane para uttara haijitane AkAza ko pudgala kA avibhAgI aMza paramANu gheratA hai, usa kSetra ko pradeza kahate haiN| aura vaha pradeza sampUrNa dravyoM ke agamo ko sthAna dene meM samartha hotA hai|

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kAlayam-kAlohi vartanAlakSaNaH / yaH svayaM parivartamAnAnAM vastUnAM parivartanAyAM nimittakAraNaM bhavati sa eva kAla / padArthAH hi svayaM pariNamaMte na ca kAlastAna parivartayitu prerayati apitUdAsInatayA tatra kAraNaM bhavati / epa kAlo dvividha. paramArthakAlo vyavahArakAlazca / vyavahArakAlohi dravyaparivartanarUpa: ayameva mukhyaH kAlaH / eSo'saMkhyakAlANurUpaH tecAsaMkhyakAlAgavoniSkriyAH pratyekamekakasmin lokAkAzapradeze'vasthitAH saMti ratnarAzivat parasparAsaMbaddhAH / / vyavahArakAlastu pariyAmAdilakSaraNaH / dravyasya dharmAntaranivRtidharmAntagepajananarUpo'parispandAtmakaH paryAyaH pariNAmaH kAlavaNya vartanA lakSaNa vAlA kAla dravya hai| svayameva pariNamanazIla dravyoM ke pariNamana meM jo sahakArI kAraNa hotA hai vahIM kAla dravya hai / vastutaH padArtha svaya parigamana karate hai kAla unhe pariNamana karane ke lie prerita nahIM karatA-mAtra udAsIna rUpa se vaha kAraNa hotA hai / yaha kAla do prakAra kA haiparamArtha kAla aura vyavahAra kaal| paramArtha kAla dravyoM ke parivartana rUpa hai aura yahI mukhya kAla dravya hai| yaha asaMkhyAta kAlANu rUpa hai aura ve asakhyAta kAlANu kriyA rahita hai aura lokAkAza ke eka eka pradeza para ratno kI rAzi ke samAna eka eka sthita haiM bhaura unakA eka dUsare se koI sambandha nahI hai| vyavahAra kAla pariNAma Adi lakSaNa vAlA hai| dravya kI aisI paryAya jo ki eka dharma kI nivRtti rUpa ho aura dUsare dharma kI janana rUpa ho aisI jo halana calana rahita paryAya hai yaha pariNAma hai| jaise jIva ke krodha vagairaha, pudgala ke rUpa

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jIvasya krodhAdi pudgalasya varNAdi dharmAdharmAkAzAnAmagurulaghuguNavRddhihAni kRtaH / grAdi zabdena kriyA paratvAparatve ca gahma te / eSa vyavahArakAlastredhA vyavatiSThane-bhUto vartamAno bhaviSyanniti / tatra paramArthakAle kAlavyapadezo madhyaH, bhatAdi. vyapadezo gauNaH / vyavahArakAle ca bhUtAdivyapadezo mukhyaH, kAlavyapadezo gauraNa:, kriyAvad dravyApekSatvAt kAlakRtatvAcceti / nanu pudgalANUvat kAlANUnAmapi katha na astikAyatvamiti cenna mukhyavRttyA upacArato'pi vA kAlAranAmastikAyatvAsaMbhavAt / ekasya pudgalAraNostu yadyapi mukhyavRtyA'stikAyatvaM nAsti tathApi nAnAskaMdhapradezApekSayopacAratastasyA'stikAyasvAbhidhAnaM / pudgalAguH kadAcit skaMdha-saMbaddha AsIt tAdRzo vagairaha tathA dharma adharma AkAza ke agurulaghu guraNa ke dvArA hone vAlI hAni vRddhi vagairaha / Adi zabda se kriyA, paratva aura aparatva kA grahaNa kiyA jAtA hai| yaha vyavahAra kAla bhUta, vartamAna aura bhaviSya ke bheda se tIna prakAra hai / paramArtha kAla meM kAla kathana mukhya hai, bhUta vartamAna vagairaha kathana gauNa hai| aura vyavahAra kAla meM bhUtAdi kathana mukhya hai, kAla kathana gauraNa hai, kriyA kI taraha dravya kI apekSA rakhane se tathA kAlakRta hone se| zaMkA:-pudgala ke aNu kI taraha kAlANupro ko bhI asti kAya kyoM nahI mAnA? samAdhAna --yaha kahanA ThIka nahI / kAlAraNoM ko na to mukhya rUpa se aura na upacAra rUpa se astikAyapanA saMbhava hai| eka pudgalANu ke yadyapi mukhya rUpa se astikAyapanA nahIM hai to bhI nAnA skandha pradezoM kA kAraNa hone kI apekSA se use upacAra rUpa se astikAya kahA hai| pudgalANu kabhI skandha

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bhaviSyati vaa| kAlANostu na tAdRzopacArasabhAvanA tasya sarvadA pRthagavasthAnAt / nanu jIvAdIni paDadravyAriNa bhavaddhi. proktAni para naitat parigaNanamavikalam dravyasya pRthivyAjovAyvAkAzakAladigAsmabhedena navavidhatvAditicenna, pRthivyaptejovAyUmanAMsi pudgaladravye'ntarbhavaMti, rUparasagandhasparzavattvAt / vAyumanaso rUpAdiyogAbhAva iti na vAcyaM / vAyustAvad pAdimAna sparzavatvAd ghaTavat / cakSurAdikaraNagrAhyatnAbhAvAdra pAdyabhAva iti cet paramANvAdiSvapi rUpAbhAvaH syAt / mano dvividha, dravyamano bhAvamanazca / tatra bhAvamano jJAna tasyAtmaguNatvAdAtmanyantarbhAvaH / dravyamanazca rUpAdiyogAt rUpa thA athavA skandha rUpa ho jaaygaa| kAlANu ke to vaise upacAra kI bhI saMbhAvanA nahIM hai| kyoMki vaha sadA alaga hI rahatA hai| ___ zaMkA:-Apane jIvAdika chaha dravya kahe hai, lekina yaha saMkhyA adhUrI hai / pRthvI jala agni vAyu pAkAza kAla dizA prAsmA aura mana ke bheda se dravya ke to no prakAra haiN| samAdhAna:-aisA nahIM hai, pRthvI, jala, agni, vAyu aura mana ina pAMcoM kA to pudgala dravya me antarbhAva ho jAtA hai, rUpa rasa gandha sparzavAna hone se / voyu maura mana rUpAdimAna nahI hai aimA kahanA bhI ThIka nahIM / vAyu rUpAdimAna hai sparzamAn hone se ghaTa kI taraha / cakSu vagairaha indriyoM se grahaNa meM nahI AtA isa lie rUpAdimAna nahIM, aisA mAnane para to paramAraNu vagairaha meM bhI rUpa kA abhAva ho jaaygaa| ___ mana do taraha kA hai-dravyamana aura bhAvamana / uname bhAvamana jJAnarUpa hai aura jJAna prAtmA kA guNa hai / ata: bhAvamana kA AtmA me antarbhAva ho jAtA hai| aura dravyamana rUpAdi

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dhudgldvyvikaar.| rUpAdivatmanaHzAnopayogagakaraNatyAcakSurindriyavat / nanu abhUta'pi zabda jJAnopayogakaraNatvadarzanAd vyabhicArI heturiti cenna, tasya paudgalikatvAt muurtimttvopptteH| nanu yathA paramANUnAM rUpAdimatkAryatvadarzanAdra pAdimatvaM na tathA vAyUnAM manasAMca rUpAdimatkArya dRzyate iti cenna teSAmapi tadupapatte: / sarveSAM paramAraganAM sarvarUpAdimatkAryatvaprAptiyogyatvAbhyupagamAt / na ca kecit pArthivAdijAtivizeSayuktAH paramAragada santi / jAtisakareNAraMbhadarzanAt / dizo'pyAkAze mAna hone se pudgaladravya kI paryAya hai| mana rUpAdimAna hai jJAnopayoga kA sAdhana hone se cakSu indriya kI trh| ___ zaMkA-----amUrta zabda me bhI jJAnopayoga kAraNatva ke maujUda hone se yaha hetu vyabhicAra doSa se duSita hai| ___ samAdhAna:-aisA nahIM hai / zabda pudgala kI paryAya hone se murtimAn sinha hai| zakA:-jaise paramArayo ke rUpAdimAna kArya ke kkhiAI par3ane se unhe rUpI mAna liyA jAtA hai vaisA vAyu aura mana-kA pAdimAna kArya dikhAI nahIM par3atA; ataH ve mUttika nahIM? , samAdhAna --aisA nahI hai-vAyu vagairaha ke bhI mUrtikatA siddha hai / sampUrNa paramAraNuSoM ko saba rUpAdimAna kArya kI prApti ke yogya mAnA gayA hai| pRthvI jala vagairaha jAti vizeSa meM yukta koI bhI paramAraNa nahIM hai| saba paramAragamoM kI nAti ekasI hai arthAt saba bhUtoM ke paramAraNa rUpa rasa gandha sparzavAn - hai| dizA kA bhI AkAza meM attaba ho jAtA hai| sUrya

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. 36 ) tIvaH / AdityodayAdhapekSayA AkANapradezapaktiSu ita udamiti vyvhaaropptt:| AstravabaMdhasaMvaranirjarAmokSatattvam / etAni paMcatatvAni pUrvoktajIvAjIvatattvadvayanimittakAni / / nanu tatsvAnAmetat kramasya ko heturitiyet sarvasya phalasyAsmAdhInasvAdAdI jIvagrahaNam / tadupakArAtvAsadanantaramajIvA bhidhAnaM / tadubhayavipayatmAttadanaMtaramAsavagraharaNam / tatpUrvakaravAta tatpazcAd baMdhavacanam / kRtasaMvarasya baMdhAbhAvAda tatpratyanIkapratipattyarthatadanantaraM saMvaroktiH / saMvare sati nirjaropapatteH tadanunirjarAbhidhAnam / ante prApyatvAnmokSasthAnte vacanaM kRtam / yadyapi jIvAjIvayoH sarveSAmeSAM paJcAnAmantavaH katuM zakyavagairaha ke udayAdi kI apekSA se prakAza pradezoM kI paMktiyoM meM yaha amuka dizA hai aisA vyavahAra banatA hai| prAsrava, baMdha, saMvara, nirjarA aura mokSa ye pAca tattva aura haiM / ye pAcoM tatva pUrva variNata jIna aura ajIva tatva donoM kI paryAya rUpa haiN| zakAH-jIvAdi tattvoM ke isa krama kA bhayA kAraNa hai ? samAdhAnaH-sampUrNa phala ke AramAcIna hone se sarva prathama jIva kA grahaNa kiyA hai| jIpa kA upakAraka hone se jIva ke bAda majIva kA nAma hai| jIva ajIva donoM kA viSaya hone se unake bAda pAzrava ko liyA hai| prAzravapUrvaka hone se prAzrama ke bAda badha kA kathana hai / saMvara ke dvArA bandha kA abhAva hai isase vandhakA virodhI pradarzita karane ke lie vandha ke bAda saMvara ko kahA hai / saMvara ke hone para nirjarA hotI hai isalie saMvara ke bAda nirjarA kA nAma hai / anta meM prApta hone se mokSa tatva kA anta meM kathana kiyA hai / yadyapi ina pAMco tasvoM kA jIbha aura ajIva donoM meM antarbhAva kiyA jA sakatA hai tathApi

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stathApi sasAramokSataddhetupratipattiprayojanArthAya pRthA nirdeza aAvazyakaH / tahi pRNyapApayorapi pRthaggrahaNaM kartavyamiti na vAcyaM / puNyapApayorAnavavaMdhabhevamAtratvAt / atrAstravavaMdhayoH saMsArahetutvaM saMparanirjarayozca mokSahetutvamanasaMdheyam / / mAsravatattvam-Atmano yena pariNAmena pUNyapAparUpaM karma Asravati sa pariNAmaH, tatkarmAgamanaM cAsrava ucyate / pUrvobhAvAsavaH aparazca dravyAsrava iti ayaM dvividho'pyAsravaH pratyeka sAmparAyikeryApathabhedAd dvividhaH / mithyAtvAviratipramAdakapAyayogAH svottarabhedaviziSTA pariNAmAH bhAvAtravatvena pari* gaNyate taddhatukakarmapudgalAnAmAgamanaM ca dravyAsravatvena / sasAra aura mokSa aura unake kAraNoM kA jJAna karAne ke lie alaga kahanA Avazyaka hai| phira to puNya aura pApa ko bhI alaga grahaNa kiyA jAnA cAhie thA-aisA nahIM kahanA cAhie kyoMki puNya aura pApa Azrava bhora bandha ke hI bheda hai| inameM Asrava aura vandha ko saMsAra kA kAraNa aura maMvara nirjarA ko mokSa kA kAraNa * samajhanA caahie| Azraya-tattva mAtmA ke jisa pariNAma se puNya pApa-rUpa karma AtA hai vaha pariNAma aura jAnAvaraNAdi pudgala karmoM kA pAnA Azva kahalAtA hai| pahalA bhAvAMzrava hai aura dasarA drvyaashrv| yaha donoM hI prakAra kA Azrava sAmparAyika aura IryApatha ke bheda se do prakAra kA hai| mithyAtva, avirati, pramAda, kaSAya, yoga rUpa pariNAma apane apane uttara bhedo ke sAtha bhAvAzrava rUpa mAne jAte haiM aura unake kAraNa se kama pagaloM kA mAnA dravyAzrava hai|

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( 41 ) nana pratyekazaH karmaNAmAnavakAraNaM kimiti cet jJAnadarzanIpaghAtAntarAyamAtsaryAdIni jJAnAvaraNadarzanAvaraNAsravakAraNAni / duHkhazokatApakraMdanavadhaparivedanAdayo'sadvedyasya, bhUtapratyanukapAdAnakSAntizaucAdayaH savedyasya, dharmAdyavarNavAdIdarzanamohasya, kaSAyoditatIvrapariNAmazcAritramohasya, bahArabhaparigrahatvaM nArakAyuSa , mAyA tairyagyonasya, alpAraMbhaparigrahatvaM mAnuSAyuSaH, sarAgasaMyamAdayaH samyaktvaM ca devasya, manovAkkAyakauTilyamanyathApravRtizcAzubhazarIrAdinAmakarmaNaH, tadviparItaM zaMkA:-pratyeka karma ke Azrava kA kAraNa kyA hai ? samAdhAna:-jJAna aura darzana ke viSaya meM upaghAta (prazasta bhAna ko duSamA lagAnA), aMtarAya (jJAna ke pracAra aura prasAra kA virodha karanA) bhArasarya (mere barAbara ho jAyagA-isa abhiprAya se kisI ko na paDhAnA) vagairaha jJAnAvaraNa darzanAvaraNa karma ke prAva ke kAraNa haiM / duHkha, zoka, tApa (pazcAttApa ), pAvana ( vilApa ), vadha, parivedana ( aisA ronA ki dUsaroM ko dayA AjAya ) Adi kAraNoM se asAtAvedanIya karma kA Azrava hotA hai| bhUta-anukampA, (prANImAtra para dayA ), vratI anukampA ( vatiyoM para vizeSa dayA), dAna, kSAnti (kSamA ), zauca ( lobha kA tyAga ) Adi bhAvoM se sAtA vedanIya karma kA prAzrava hotA hai| dharma vagairaha ke sambandha meM jhUThA doSa lagAnA,darzana moha ke Azrava kA kAraNa hai / kaSAyo ke udaya se tIvra pariNAma honA cAritra moha ke pAzrava kA kAraNa hai| vahuta AraMbha karanA aura bahuta parigraha rakhanA narakAyu ke Azrava kA kAraNa hai| mAyAcAra tiyaMcAyu ke pAzrava kA kAraNa hai / thoDA AraMbha karanA aura thor3A parigraha rakhanA manuSyAyu ke pAzrava kA kAraNa hai / sarAga saMyama ( rAga sahita gRbhAcaraNa ) vagairaha tathA samyaktva

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/ 14 bhAvAnevA: santi baMdhahetavo vA / api ca kutracid yogakaSAyayoreva baghahetutvaM, kutracita mithyAtvAviratikaSAyayogAnAM, kutracicca pUrvoktapacAnA vadhahetutvam / etat sarva kathamiticedityaH Asravo hi badhaheturbhavati / tasya vadhapUrvaparyAyatvAditi . bhAvAsavANAM mithyAtvAdInAM vaMdhahetUtvavacane kAnUpapattiH ? bhAvA navA hi dravyabandhanimittakAraNAni, bhAvabaMdhasya copAdAnakAraNAni / yacca baMdhahetusaMkhyAnA vibhinnatvaM tatra tU kevalaM vivakSAvaicitryamevakAraNam / vaMdhasya hi catasro vizeSatA bhavati pUktiAH prakRtisthityanubhAgapradezAkhyAH / tatra prakRtipradezabaMdhayo kAraNayogaH, sthityanubhAgayozca kaSAya iti saMkSepato dvayamevAvazyaka badhakAraNam / vistaratastu guNasthAnakramApekSayA pUrvoktaM catuSTaya - - - kaSAya ko hI baMdha kA kAraNa kahA hai to kahI mithyAtva avirati kaSAya aura yoga ko, aura kahIM para pahale kahe gae pAcA ko bandha kA kAraNa batAyA hai yaha saba kaise sagata hai| samAdhAna:-nizcaya se Azrava hI vandha kA kAraNa hotA / hai| kyoki vaha bandha kI pUrva paryAya hai| mithyAtva vagairaha bhAvAzravoM ko bandha kA kAraNa batAne meM koI asaMgati nahIM hai nizcaya se bhAvAzrava dravyabandha ke nimitta kAraNa hote haiM aura bhAvavadha ke upAdAna kAraNa 1 aura jo vandha ke kAraNo kI saMkhyA meM vibhinnatA hai usameM to eka mAtra kAraNa vicitra varNana zailI hI hai / baMdha ke pahale kahe gae prakRti, sthiti, anubhAga aura pradeza nAmaka cAra bheda hai-uname prakRti aura pradeza baMdha kA kAraNa yoga hai aura sthiti anubhAga vandha kA kaSAya / isa taraha saMkSepa se kahane para vandha ke kAraNa do hI upayukta rahate hai| aura vistAra kI jahA vivakSA hotI hai vahAM guNasthAnoM kI apekSA se pahale kahe hue cAra yA pAMca kAraNa kahe

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( 45 ) paMca vA kAraNAni bhavaMti / mithyAtvAviratipramAdAnAM vastutaH kaSAyasyaiva bhedatvAt / saMvaratattvam-pUrvoktakAsavanirodhe Atmano yaH pariNAmaH kAraNaM bhavati saH bhAvasaMvaraH / dravyasaMvarazca teSAM karmAsravANAM nirodhaH / guptisamitidharmAnaprekSAparISahajayacAritrANi bhAvasaMvarasya bhedAH / eteSAM samavadhAne mithyAtvAdibhAvAsravANAmabhAvAt / guptyAdInAM samyagdarzanAdyAtmakatvAt mithyAtvAdInAMpratipakSatvam / kasmina guNasthAne kAsAM prakRtInAM saMvaro bhavatIti graMthAntarAd boddhvym| nirjarAtattvam-pUrvasaJcita karmapudgaladravyaM yenAtmapariNAmena yathA kAlaM bhuktarasaM bhUtvA vizIryate sA bhAvanirjarA / eSA savipAkabhAvanirjarA'pi procyate / yattu karmapudgaladravyaM tapasA gae hai| mithyAttva, avirati aura pramAda vAstava meM to kaSAya ke hI bheda hai| saMvara tatva AtmA kA jo cetana pariNAma karmo ke Azrava ko rokane meM kAraNa hai vaha bhAva savara hai aura una karmoM kA Ate hue ruka jAnA dravya saMvara hai / gupti, samiti, dharma, anuprekSA, pariSahajaya aura cArita bhAva saMvara ke bheda hai| inake sadbhAva meM mithyAtva vagairaha bhAvAzravo kA abhAva ho jAtA hai| gupti vagairaha-samyaktva svarUpa hai ata mithyAtva vagairaha kI virodhI hai| kisa guNasthAna me kina prakRtiyo kA saMvara hotA hai yaha dUsare granthoM se jAnanA caahie| nirjarA-tattva AtmA ke jisa bhAvase karmarUpI pudgala yathA samaya phala dekara naSTa hote haiM vaha bhAva nirjarA hai / yaha savipAka bhAva nirjarA - -

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( 42 ) zubhasya nAmapharmaNaH, darzanavizuddhayAdayaH SoDazabhAvanAH tIrthakarasvasya, paranidAtmaprazaMsAdayaH nIcagotrasya, tadviparyayo vinamra vRttyutsekAbhAvazcoccagotrasya,dAnAdivighnakaraNaM cAntarAyasyAnavakAraNam / ___ baMdha-tattvamye na cetanabhAvena karma badhyate sa bhAvabaMdhaH, dravyavadhastu karmAtmapradezAnAM parasparAnupravezaH / dravyavaMdhasya catvArA bhedAH prakRtisthityanubhAgapradezAkhyA: / tatra prakRtipradezabaMdhI kAyavAGa manasA kriyAtmakA yogAt, sthityanubhAgau tu kaSAyAd ( tattvoM kI dRDha pratIti ) devAyu ke Azrava kA kAraNa hai| manovAkkAya kauTilya arthAt mana meM aura, vacana meM aura, aura kare kucha aura tathA anyathA pravRtti arthAt zAstra viruddha kriyA karane se azubha nAma karma kA Azrava hotA hai| mana bacana kAya kI saralatA tathA zAstra sammata pravRtti se zubha nAma karma kA Azrava hotA hai / darzana vizuddhi ( doSa rahita nirmala samyaktva ) vagairaha molaha kAraNa bhAvanAoM se tIthaMkara prakRti kA Azrava hotA hai / para kI niMdA, khuda kI prazasA Adi kAraNo se nIca gotra kA prAzrava hotA hai / sva niMdA, para prazaMsA, vinamra bhAva aura nirabhimAnatA ucca gotra ke Azrava ke kAraNa hai| dAna vagairaha meM vighna karanA antarAya karma ke mAdhava kA kAraNa hai| bandha-tarama prAtmA ke jisa cetana bhAva se karma baMdhatA hai use bhAva bandha kahate haiM aura karma tathA pAtmA ke pradezoM kA eka dUsare meM mila jAnA so dravya vadha hai| dravya vaMdha ke prakRti bandha, sthiti bandha anubhAga bandha aura pradeza ye bandha cAra bheda hai| unameM prakRti bandhaH aura pradeza bandha mana nacana kAya kI kriyA rUpa yoga se aura

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( 43 ) 'bhavataH / vastutastukaSAya (krodhAdi) eva baMdhakAraraNaM tasyaiva karmasthitikarmaphalazaktihetutvAt / kaSAyAbhAve tu ekAdazAdi-- guraNasthAneSu karmabaMdhAbhAvAt / tatra hi kevalaM yoganimittakaM karmAstravati na ca tatrAtmanA saha karma tiSThati phalaM vA kiMcita pradadAti, ata eva sa IryApatha ityucyate / prathamAdidazaguNasthAneSu tu kaSAyasadbhAvAt vAstaviko baMdhaH / ata eva sa sAparAyika ityucyate / saMparAyaH-kaSAyaH athavA saMparAyaH-saMsAraH, saperAyaH-parAbhavo vA tatprayojanaM karma sAmparAyikam / nanu tattvArthe mithyAtvAviratipramAdakaSAyayogAnAM badhahetu. svamukta / dravyasaMgrahAdiSu ca teSAM bhAvAsravatvam / vastutaH ete sthiti bandha aura anubhAga bandha kapAya se hotA hai| nizcaya se to krodhAdi kaSAya hI bandha kA kAraNa hai kyoMki vahI karmoM meM sthiti par3ane aura karmoM meM vicitra zakti pradAna karane kA kAraNa hai / kaSAya ke na rahane para gyArahane tayA usase Age ke guNasthAnoM meM baMdha nahIM hotaa| ina' guNasthAnoM meM yoga rahate ke kAraNa karma AtA to hai para vaha mAtmA ke sAtha baMdha ko prApta nahI hotA aura na koI phala detA hai isIliye vaha Ipitha mAdhava kahalAtA hai| prathama se daza guNasthAna taka to kapAya ke sadbhAva se vAstavika badha hotA hai aura isIlie vaha sAparAyika kahalAtA hai| samparAya arthAta kapAya yA saMsAra athavA parAbhava ( tiraskAra ) hai prayojana jimakA use sAmparAyika kahate haiN| __ zaMkA:-tattvArtha satra meM mithyAtva, avirati, pramAda, kapAya pAra yoga ko vandha kA kAraNa kahA hai aura dravya saMgrahAdi granthA me unako bhAvAzrava kahA hai| vAstava meM ye bhAvAna hai yA bandha ke kAraNa hai ? isake alAvA bhI kahI mAga zrA

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( 4 ) bhAvAvA. santi badhahetavo vA / api ca kutracida yogakaSAyayoreva badhahetutvaM, kutracit mithyAtvAviratikaSAyayogAnAM, kutra. cicca pUrvoktapacAnA baMdhahetusvam / etat sarva kathamiti,ditya: -- prAstravo hi baMdhaheturbhavati / tasya vadhapUrvaparyAyatvAditi . bhAvAtavAraNAM mithyAtvAdInA vadhahetutvavacane kAnupapattiH? bhAvA savA hi dravyabandhanimittakAraNAni, bhAvabaMdhasya copAdAnakAraNAni / yacca baMdhahetusaMkhyAnAM vibhinnatvaM tatra tu kevalaM vivakSAvaicitryamevakAraNam / badhasya hi catasro vizeSatA bhavati pUrvoktAH prakRtisthityanubhAgapradezAkhyAH / tatra prakRtipradezabaMdhayo kAraNayogaH, sthityanubhAgayozca kaSAya iti saMkSepato dvayamevAvazyaka badhakAraNam / vistaratastu guNasthAnakramApekSayA pUrvokta catuSTaya kapAya ko hI vaMdha kA kAraNa kahA hai to kahIM mithyAkha avirati kaSAya aura yoga ko, aura kahI para pahale kahe gae pAco ko bandha kA kAraNa batAyA hai yaha saba kaise sagata hai ? samAdhAna.-nizcaya se pAzrava hI vadha kA kAraNa hotA hai| kyoMki vaha bandha kI pUrva paryAya hai| mithyAtva vagairaha bhAvAzravo ko bandha kA kAraNa batAne meM koI asaMgati nahI hai-nizcaya se bhAvAzrava dravyabandha ke nimitta kAraNa hote haiM aura bhAvavadha ke upAdAna kAraNa / aura jo vandha ke kAraNo kI saMkhyA me vibhinnatA hai usameM to eka mAtra kAraNa vicitra varNana zailI hI hai| baMdha ke pahale kahe gae prakRti, sthiti, anubhAga aura pradeza nAmaka cAra bheda hai-unameM prakRti aura pradeza vadha kA kAraNa yoga hai aura sthiti anubhAga bandha kA kaSAya / isa taraha maMkSepa se kahane para vandha ke kAraNa do hI upayukta rahate hai| paura vistAra kI jahA vivakSA hotI hai vahAM guraNasthAno kI apekSA se pahale kahai hue cAra yA pAMca kAraNa kahe - - - -

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/ 45 ) paca vA kAraNAni bhavati / mithyAtvAdhiratipramAdAnA pastutaH kaSAyasyaiva bhedatvAt / savaratattvam-pUrvoktakarmAstravanirodhe Atmano yaH pariNAmaH kAraNaM bhavati saH bhAvasaMvaraH / dravyasaMvarazca teSAM karmAsravANA nirodhaH / guptisamitidharmAnaprekSAparISahajayacAritrANi bhAvasaMvarasya bhedAH / eteSAM samavadhAne mithyAtvAdibhAvAnavAraNAmabhAvAt / guptyAdInAM samyagdarzanAdyAtmakatvAt mithyAtvAdInAMpratipakSatvam / kasmin guNasthAne kAsAM prakRtInAM saMvaro bhavatIti graMthAntarAd boddhavyam / nirjarAtattvam-pUrvasaJcitaM karmapudgaladravyaM yenAtmapariNAmena yathA kAlaM bhuktarasaM bhUtvA vizIryate sA bhAvanirjarA / eSA savipAkabhAvanirjarA'pi procyate / yatta karmapudgaladravyaM tapasA gae hai| mithyAttva, avirati aura pramAda vAstava meM to kaSAya ke hI bheda hai| saMvara tattva AtmA kA jo cetana pariNAma karmo ke Azrava ko rokane me kAraNa hai vaha bhAva saMvara hai aura una karmoM kA pAte hue ruka jAnA dravya savara hai / gupti, samiti, dharma, anuprekSA, paripahajaya aura cAritra bhAva saMyara ke bheda hai| inake sadbhAva meM mithyAtva vagairaha bhAvAzravo kA abhAva ho jAtA hai| gupti vagairaha-samyaktva svarUpa hai ata mithyAtva vagairaha kI virodhI hai| kisa guNasthAna me kina prakRtiyoM kA saMvara hotA hai yaha dUsare rAjyoM se jAnanA caahie| - naSTa kSAmA ke jisa nirjarA AtmA ke jisa bhAvase karmarUpI pudgala yathA samaya phala dekara naSTa hote haiM vaha bhAva nirjarA hai| yaha savipAka bhAva nirjarA -

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vizIryate saa'vssaakbhaavnirjraa| teSA karmapudgalAnAmAtmano galanaJca dravyanirjarA iti kathyate / yathavAgAminAM karmaNAM saMvaro viSakSastathaiva saJcitAnAM vipakSA nirjarA bhvti| mokSatattvam-sarveSAM karmaNAM kSayaheturyaH prAtmanaH pariNAmaH sa bhAvamokSaH / karmaNAmAtmanaH pRya gabhavana tu dravyamokSaH / kaH sarvakarmakSayaheturiticet - vyavahAranayAt samyagdarzanajJAnacAritralakSaNaratnatrayameva mokSasya kAraNam / nizcayanayAttu tattrayamayo nijAtmaiva / yata AtmAna vihAya na kutrApyanyasmin dravye ratnaayaM vartate tataH tattrayamaya prAtmaiva mokSasya heturanusaMdheyaH / / - bhI kahalAtI hai| aura tapa ke dvArA karma pudgala kA jhar3anA so avipAka bhAva nirjarA hai| una karma pudgaloM kA apane pApa jhar3amA vaha dravya nirjarA hai| jisa prakAra nae pAne vAle karmoM kA saMbara birodhI hai usI taraha saMcita karmoM kI virodhI nirjarA - - - - moma-tasva AtmA kA jo cetana pariNAma sampUrNa karmoM ke kSaya kA kAraNa hai vahAM bhAvamokSa hai aura karmoM kA AtmA se alaga ho jAnA dravya mokSa hai| saba karmoM ke nAza kA kAraNa kyA hai to uttara hai:-vyavahAra naya se samyagdarzana, samyagjJAna, samyaka cAritra svarUpa ratnatraya hI mokSa kA kAraNa hai| nizcaya naya se to rasnatraya svarUpa nija prAtmA hI mokSa kA kAraNa hai| kyoMki AtmA ko chor3akara aura kisI dUsare dravya me ratnatraya nahIM rahatA, ataH ratnatraya rUpa pAnyA hI mokSa kA kAraNa svIkAra kiyA jAnA caahie| momemmun - Rame

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( 47 ) nanu tatvArthazraddhAnAt samupalabhyamAnAtmetaravivekarUpaM samyagdarzanaM tu pratipanna, kiMtu samyagjJAnasamyakacAritrayoH svarUpaM tu na nirmAtamiti tatsvarUpaM procyatAmiticeccha raNa saMzayaviparyayAnavyavasAyarahitaM sAkAramAtmaparasvarUpasya grahaNaM samyagjJAnaM / samyakcAritraM tu azubhAd vinivRttiH zubhe pravRtirvA vratasamitiguptirUpA / etacca vyavahAranayamAzritya, nizcayanayAtta samyagjJAnino bAhyAbhyaMtarakriyAnirodhasamutpannAsmazuddhivizeSa samyakcAritraM kathyate / bAhyakriyA hi hiMsAdipaJcapApAni, abhyantarakriyA ca yogkssaayo| manovAkkAyanimitta Atmapradezaparispando yogaH / kaSAyastu krodhamAnamAyAlobhAtmikA Atmano vibhAvapariNatiH / zakA:-tattvoM ke svarUpa ke zraddhAna se utpanna nija pUrake bheda jAma rUpa samyagdarzana ko to samajha liyA, lekina samyagjJAna aura samyakucAritra kA svarUpa to jAnA nahIM / ataH dono kA svarUpa kAhie uttara:-sunie / prAtmA aura para kA saMzaya, viparyaya aura manadhyavasAya rahita vizeSa grahaNa honA-jJAna honA samyagjJAnu hai| maura samyakcAritra azubha kAryoM arthAt paMca pApoM se kaSAyoM se dUra haTakara zubhu kArya arthAta prat samitti gupti rUpa pravRtti karanA hai| yaha vyavahAra naya ke prAzraya se kathana hai| nizcaya naya kI apekSA to samyagjJAnI jIva ke bAhya aura abhyantara kriyAoM ke rokane se jo AtmA kI vizeSa nirmalatA hotI hai vaha samyakacAriya hai| bAhya kriyA nizcaya se hisAdi pAMca pApa rUpa hai aura abhyantara kriyA yoga aura kaSAya rUpa hai| mana, vacana aura kAya ke nimitta se mAtmA ke pradezoM kA sakampa honA arthAt Atma pradezo meM asthiratA honA yoga hai| koSa, mAna, mAyA, lobha rUpa AtmA kI vibhAva pariNati ko jhayAya kahate haiN| - -

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( 48 ), nanu karmaNAmAtyaMtikAyaH kathaM saMbhavatIticeditthaM-karmaNAM vipakSasya ratnatrayamya paramaprakarSAta tepAmAtyatikaH kSayaH syAditi / yasya hi tAratamyaprakarSastasya kvacit paramaprakarSaH siddhayati, yathopNasya / tAratamyaprakarSazca karmaNAM vipakSasya saMvaranirjarAlakSaNasyAsaMyatasamyagdRSTayAdiguNasthAnepu pramANato nizcIyate tasmAt paramAtmani tasya paramaH prakarSaH siddhayatIti jJAyate / du khAdiprakarSaNa vyabhicAraH iti cenna, du:khasya saptamanarakabhUmau nArakANAM paramaprakarSasiddhaH, sarvArthasiddhau devAnAM sAsArikasukhaparamaprakarSavat / na ca krodhamAnamAyAlobhAnAM tAratamyena vybhicaarsNbhaavnaa| teSAmabhavyepu mithyAdRSTiSu ca paramaprakarSasiddha: / jJAnahAniprakarSaNAnekAnta iti na vaktavya / tasyApi zaMkA-karmoM kA sarvathA kSaya kaise saMbhava hai ? samAdhAna:-sarvathA kSaya isa prakAra hotA hai| karmoM ke virodhI ratnatraya rUpa bhAvoM kA jaba tIvratama utkarSa hotA hai to una karmoM kA samUla kSaya ho jAtA hai| nizcaya se jisakA prakarSa ghaTatA bar3hatA hai usakA kahIM na kaho parama prakarpa siddha hotA hai jaise garamI kA / saMvara nirjarA lakSaNa rUpa karmoM ke virodhI ratnatraya kA taratama rUpa prakarpa asayata samyagdRSTi vagairaha guNasthAno me pramANa se nizcita hotA hai| isalie paramAtmA me usa ratnatraya kA parama prakarpa siddha hotA hai| duHkha vagairaha ke prakarSa se vyabhicAra hogA, aisA nahI hai| duHkha kA bhI sAtaveM naraka meM nArakiyoM ke parama prakarSa siddha hai jisa taraha sAMsArika sukha kA parama prakarSa sarvArthasiddhi meM devoM ke hotA hai| krodha, mAna, mAyA, lobha ke tAratamya se bhI vyabhicAra doSa kI saMbhAvanA nahIM hai-unakA bhI abhavyoM tathA mithyAdRSTiyoM meM parama prakarSa siddha hai / jJAna kI hAni ke prakarpa se anekAnta hojAyagA aisA bhI nahIM karanA cAhie / ghaTehue usa

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( 46 ) kSAyopazamikasya hInamAnatayA prakRSyamAraNasya kevalini prmprkrpsiddhH| kSAyikasya tu hAnerevAnupalavdhe. kuta paramaprakarpo yena vyabhicArasaMbhAvanA'pi syAt / nana kiM svarUpANi karmANi, yeSA kSayAnmokSaH syAditicetjIvaM parataMtrIkurvanti, sa paratatrI kriyate vA yastAni karmAriNa, jIvena vA mithyAdarzanAdipariNAmai kriyanta iti karmANi / tAni dravyabhAvavikalpena dvadhA / tatra dravyakarmANi jJAnAvaraNAdInyaSTau mUlaprakRtibhedAt / uttaraprakRtibhedAtta aSTacatvAriMzaduttarazatam / tato'pyadhikAnyuttarottaraprakRtibhedAt / etAni ca pudgalapariNAmAtmakAni jIvasya pArataMtryanimittatvAt nigaDAdivat / na ca krodhAdibhirvyabhicAraH teSAM jIvapariNAmAnA pArataMtryasvarUpa usa kSAyopazamika jJAna ke bhI vRddhiMgata hote hue kevalajJAna me usakA parama prakarSa siddha hai hii| kSAyika jJAna kI to jaba hAni hI nahIM hoto to parama prakarSa bhI kaise ho sakatA hai ki jisase vyabhicAra kI sabhA yaha pUche ki karmoM kA kyA svarUpa hai jinakekSayase mokSa hotA hai to uttara hai ki jo jIvako parAdhIna karate hai, yA jIva jinake dvArA parAdhIna kiyA jAtA hai unhe karma kahate hai athavA jIva ke dvArA mithyAdarzanAdi rUpa bhAvo se jo kie jAte hai ve karma haiM / ve karma dravya aura bhAva bheda se 2 prakAra hai| uname dravya karma jJAnAvaraNa vagairaha mUla prakRti rUpa se pATha prakAra kA hai aura uttara prakRti ke bheda se eka so ar3atAlIsa prakAra kA hai| uttara prakRtiyo ke bhI avAntara bheda kie jAya to aura bhI adhika bheda ho sakate hai| ye saba prakRtiyA pudgala paryAya rUpa hai, kyoki ye jIva kI parAdhInatA kI kAraNa hai-veDI vagairaha kI trh| isame krodha vagairaha se vyabhicAra nahI --

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(50 } pAratatrya hi jIvasya krodhAdipariNAmo na puna pArataMtryataM / na ca nAmagotrasadve dyAyuSAmAtmasvarUpaghAtitvAbhAvAtpArataMtryanimittattvAsiddhiriti vAcyaM teSAmapi jIvastrarUpasiddhatvapratibaMdhitvAt pArataMtryanimittattvopapatteH / tathA sati kathaM tepAmaghAtikarmatvamiticejjIvanmuktilakSaNaparamA rhantyalakSmIghAtitvAbhAvAditi / 79(R 1908/ bhAvakarmANi punazcaitanyapariNAtmakAni / krodhAdibhAva karmaNAmaudayikatve'pi kathacidAtmano'bhinnatvAt caitanyarUpatvAvirodhAt / jJAnarUpatva tu teSAM vipratiSiddha jJAnasyodayikatvAbhAvAt AtA kyoki ye krodhAdi jIva ke pariNAma paratantratA svarUpa hai / nizcaya se jIva ke krodhAdi pariNAma paratantra rUpa hai-paratatratA ke kAraNa nahI / nAma, gotra, sAtAvedanIya tathA Ayu karma ke AtmA ke svarUpa kA ghAta na karane se ve parataMtratA ke nimitta nahI hai - aisA bhI kahanA ThIka nhii| ve bhI jIva ke siddhatva svarUpa ke bAdhaka hai, ata paratatratA me nimitta hai hI / yadi aisA hai to ve praghAti karma kaise kahalAte hai to uttara hai ki ve jIvanmukti hai lakSaNa jisakA aisI paramotkRSTa grarhanta sabandhI - lakSmI kA ghAta nahIM karate, ataH aghAtI kahAte hai / AtmA ke caitanya pariNAmo ko bhAva karma kahate hai / krodhAdi bhAva karmo ke praudayika hone para bhI AtmA se kathacit bhinna hone ke kAraNa unhe caitanya pariNAma kahane meM koI virodha nahI AtA / unheM jJAna rUpa kahanA avazya virodha ko prApta hotA hai; kyoMki jJAna pradayika nahIM hotA /

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karmaNAM sakSayastu jIvAt pRthaga bhavanameva, natu teSAM vinAza; sato vinAzAsaMbhavAt / "navA'sato janma sato na nAgo,dIpastamaH pudgalabhAvato'sti" ityabhidhAnAditi / nAnAzAstrAzrayaM prApya, saptatattvavivecanam / svAvabodhaprasiddhayartha, saMkSepAt kRtamatra vai|| // iti prathamo'dhyAyaH / / - - - - karmo kA kSaya hone kA artha karmoM kA jIva se alaga honA hI hai na ki nAza honA kyoMki sat kA vinAza kabhI nahIM hotA "asat kA kabhI janma nahI hotA aura sata kA kabhI nAza nahIM hotA, prakAza aura andherA pudgala kI paryAya rUpa hI hai" aisA kathana hai| "aneka zAstro kA sahArA lekara sAta tattvoM kA yaha vivecana apane jJAna ko prakaTa karane hetu isa grantha meM sakSepa meM kiyA gayA hai| w

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dvitIyo'dhyAya prAtmanazcaramapurupArthasiddhihi jainadarzanasya prayojanamitipUrvamukta / tasiddhizcAtmetaravivekasAdhyA / Atmetaravivekastu talakSaNapramANanayanikSepavinA na kadAcidapi saMbhavati / ata' padArthAvabodhahetUnAmeteSAM caturaNAM vivecanamAvazyakaM / ataH sarvataH prathamamatra lakSaNasvarUpaM pratipAdyate / lakSaNasvarUpam vastuvyAvRttijJAnaheturlakSaNaM, tadvividhamAtmabhUtamanAtmabhUta ca / yad vastusvarUpAtmakaM tadAtmabhUtaM, yathA'gnerupNatva,mAtmanazcetanatvaM, pudgalasya rUparasagadhasparzavatvamityAdi / upNatva hi AtmA ko mokSa purupArtha kI prApti ho-yahI jaina darzana kA abhimata hai-aisA pahale kahA hai| mokSa kI prApti sva aura para ke viveka dvArA saMbhava hai| sva aura para kA viveka to unake lakSaNa, pramANa, naya aura nikSepa ke vinA kabhI saMbhava nahI hai| isIlie padArtho ke jJAna ke kAraNa ina cAro kA kathana karanA jarUrI hai| isalie sabase pahale yahAM lakSaNa kA svarUpa kahA jAtA hai| 'lakSaNa kA svarUpa bahuta sI milI huI vastuyo me se eka vastu ko alaga jatAne kA jo kAraNa hai vaha lakSaNa hai| vaha lakSaNa prAtmabhUta, anAtma-bhUta se do prakAra kA hai| jo vastu ke svarUpa meM milA ho vaha AtmabhUta lakSaNa hai, jaise agni kA lakSaNa

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agneH svarUpaM, tadagni jalAdibhyo vyAvartayati / tathaiva cetanatvamAtmAnamAtmetarebhyaH rUpAdayazca pudgalaM pudgaletarebhyaH / yad vastusvarUpAtmakatvAbhAve'pItaravyAvRttijJAnahetuH tadanAtmabhUtaM yathA daNDa purupasya / daNDinamAnayetyukta hi daNDaH puruSAtmakatvAbhAve'pi daNDina daNDItarebhyo vyAvartayati / tathA cokta "tathAtmabhUtamagnerauSNayamanAtmabhUta devadattasya daNDa iti / ". __ yalakSaNa na bhavati kintu lakSaNavadAbhAsate tallakSaNAbhAsaM / tat vividhamavyAptamativyAptamasabhavi ceti / ISadvyAptamityavyAtaapadarthasya najaHprayogAt yathAnudarA kanyA / avyAptahi lakSyakA dezavRtti / nikhileSu lakSyepu tasya vRtta rabhAvAt, yathA go zAva uSNatA, AtmA kA lakSaNa caitanya, pudgala kA lakSaNa rUpa, rasa, gandha, sparzamayatA / uSNatA agni kA svarUpa hai vaha agni ko jala vagairaha se alaga karAtA hai| usI taraha caitanya AtmA ko AtmA ke alAvA anya dravyo se tathA rUpAdi pudgala ko pudgala ke alAvA aura dravyoM se alaga karAtA hai| jo vastu kA svarUpa to nahI hotA para dUsaroM se bhinna jatAne kA kAraNa hotA hai yaha anAtmabhUta hai yathA puruSa kA lakSaNa daNDa / daNDe vAlA aisA kahane para nizcaya se daNDA purupa kA svabhAva nahI hai to bhI usa daNDI ko, nahIM daNDe vAlo se alaga karatA hai| aisA hI kahA hai "agni kA uSNatva AtmabhUta lakSaNa hai tathA devadatta kA daNDa anAtmabhUta lakSaNa hai|" jo lakSaNa to nahIM hai kintu lakSaNa jaisA dikhatA hai vaha lakSaNAbhAsa kahA jAtA hai / vaha tIna prakAra kA hai-avyApta, ativyApta aura asabhava / thoDe me rahe use avyApta kahate haiN| yahAM ISat / thor3A ) artha me natra kA prayoga hai jaise anudarA knyaa| nizcaya se lakSya ke eka deza me rahanA hI avyApta hai| vaha pUre lakSya me nahI rahatA, jaise gAya kA lakSaNa sAMvalApana /

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( 54 ) leyatvaM / zAyalayatvaM hi varNavizepo na sarvepU goSu vartate / lakSyavRttitve satyatakSyattitvamativyApta, yathA go. pazutvaM / lakSyamatikramya vyAptamityativyAta,mahiSAdInAmapi pazutvAt / lakSyavRttisvA'saMbhavitvamasaMbhava, yathA narasya viSAriNatva / viSAriNatvaM hi naikasminnapi nari vartate tasmAdasabhavitvamasya / ime trayo lkssnnaabhaasbhedaaH| pravyAptyativyAptyasabhavAstu na lakSaNAbhAsabhedA apitu lakSaNadoSA', etepAM bhAvavAcakatvAta, pUrvepAM tu vizepaNasvAt / ayaJca kevala zabdabhedo'rthastu na bhidyate / pramAraNasAmAnyasvarUpam "pramAga mamyagjJAnaM / natta svApUrvArthavyavasAyAtmakaM pramANatvAt / yajJAna svamapUrvamarthaJca nizcayAtmakarUpeNa vijAnAti sAvalApana raga vizeSa hai-vaha saba gAyoM meM nahIM rhtaa| jo lakSya meM bhI rahe aura alakSya me bhI rahe vaha ativyA kahalAtA hai, jaise gAya kA lakSaNa pshupnaa| lakSya kA ullaMghana karake hI rahe use prativyApta kahate hai, bhaisa vagairaha ke bhI pazu hone se| lakSya me rahe hI nahIM use asaMbhavI kahate hai, jaise manuSya kA lakSaNa sIgavAna honaa| sIgavAna honA yaha eka bhI puruSa meM nahI rahatA, isalie yaha asaMbhavI hai| ye tIna lakSaNAbhAsa ke bheda haiN| zakA-avyApti, ativyApti aura asaMbhava to lakSaNAbhAsa ke bheda nahIM hai balki lakSaNa ke doSa hai, inake bhAva vAcaka hone se, aura pahale vAloM ke vizeSaNa hone se| samAdhAna-yaha kevala zabda bheda hai artha meM koI bheda nahI hai| prasAraNa kA sAmAnya svarUpa samyaka jJAna ko pramANa kahate hai| vaha jJAna sva aura apUrva padArtha kA nizcayAtmaka hotA hai pramANa hone se| jo jJAna

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( 55 / saddhi pramANaM bhavati / pramitikriyAM prati tasyaiva karaNatvAt / prakarSeNa saMzayAdivyavacchedena mIyate paricchidyate vastutattvaM yenetivyutpatteH / pramitikriyA hi ajJAnanAzAtmikA / ajJAnaM tu jJAnamantareNa na vinAzayituM zakyate, tattastasyaiva tatra karaNatvocitasvAt / yathAMdhakAranAzane pradIpo hetustasya tadvirodhitvAt, tathAsjJAnanirAse jJAnaM / tathAcAjJAnarUpaH sannikarSaH, jaDAnIdriyAriNa, anye ca pramiteH paramparAhetavo na pramANAni, teSA tatsAkSAddha'tusvAbhAvAt / sAdhakavizeSasya atizayavataH karaNatvAt / sAdhakatama karaNamiti jaineMdravyAkaraNe proktatvAt / apane Apako aura agrahIta padArtha ko nizcita rUpa se jAnatA hai vaha niyama se pramANa hotA hai| jAnane rUpa kriyA ke prati vaha jJAna hI karaNa hotA hai| prakarSa rUpa se arthAt saMzayAdi doSo se rahita vastu kA svarUpa jisake dvArA jAnA jAtA hai vaha pramANa hai / pramANa kI yaha vyutpatti hai / vAstava meM jAmane rUpa kriyA ajJAna kI nAzaka hai / ajJAna jJAna ke binA kabhI nAza ko prApta nahIM ho sakatA, isalie jJAna ko hI karaNa mAnanA ucitta hai| jaise adhakAra kA nAza karane me pradIpa kAraNa hai kyoki vahI adhakAra kA virodhI hai, usI taraha ajJAna kA nAza karane me jJAna kAraNa hai| isa taraha ajJAna rUpa sannikarSa, jar3a indriyAM tathA aura bhI jo jAnane ke paramparA kAraNa hai ve pramANa nahIM hai, kyoki ve jJAna ke sAkSAt kAraNa nahIM hai| karaNa vahI ho sakatA hai jo atizaya rUpa se yathArtha jJAna kA sAdhaka ho / jo utkRSTa sAdhaka ho vahI karaNa hotA hai arthAt pramA nAma vastu ke yathArtha jJAna kA hai usakI utpatti me jo viziSTa kAraNa hotA hai vaha karaNa kahalAtA hai| aisA jaineMndra vyAkaraNa me kahA hai|

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nanU cakSuSA pramiNomi, dhUmenAnaminomi, zabdena vijAnAmi, gavopaminomItyAdI jJAnAtiriktAnAmapi pramitikaraNatvaM dRzyate, tathA ca teSAmapi pramANatvAbhyupagame ko doSaH iti cenna, teSA pramitau jJAnena vyavahitatvAt / aupacArikA hIme prayogAH anna / vai prANAH, dhana vai prANAH, AyurveghRtamityAdivat / cakSurAdayo hiM tatra sahakAriNa na tu pramANAni, tataH pramitikriyA prati teSA sAdhakatamatvAbhAvAnna pramANatvaM / tadukta pramANaniye "idameva hi pramANasya pramANatvaM yat pramitikriyAM prati sAdhakatamatvena karaNatvam" / cakSurAdayo hyacetanA na te svAvabhAsanasamarthA / tataH kathaM teSA parAvabhAsakatvaM syAt / tato'svasaviditAnA svAvabhAsane' __NakA --grAkha se dekhatA hU~, dhUma se anumAna karatA hUM, zabda se jAnatA hU, indriya se pramANita karatA hU-ityAdi vAkyo meM jJAna ke alAvA aura bhI jAnane rUpa kriyA ke karaNa dekhe jAte haiM, ata unhe bhI pramANa mAna lene meM kyA Apatti hai ? / samAdhAna:-aisA nahIM hai, jAnane rUpa kriyA me unake jJAna se bAdhA AtI hai| anna hI prAraNa hai, dhana hI prANa hai, ghRta hI Ayu hai-ityAdi kI taraha prAMkha se dekhanA vagairaha prayoga upacAra se hai| pramiti rUpa kriyA meM cakSu vagairaha sahakArI kAraNa jarUra hai para pramANa nahI, isaliye pramiti rUpa kriyA ke prati cakSu vagairaha ko sAdhakatama na hone se pramANatA nahI hai| pramANa nirNaya me aisA hI kahA hai vahI saccA pramANa hai jo jAnane rUpa kriyA ke prati sAdhakatama karaNa ho| vastutaH cakSu vagairaha acetana hai, ve apane svarUpa ko jAnane me samartha nahI, phira ve dUsaroM kA jJAna kase karA sakeMge ? isalie apane Apa ko nahI jAnane vAle aura apanA jJAna karAne meM asamartha una cakSu vagairaha ko dUsaro kA jJAna karAnA

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( 57 ) zaktAnA teSAM parAvabhAsakaravAyogaH / jJAnaM tu svaparAvabhAsaka svAnubhavasiddha / tathA ca svaparAvabhAsanasamartha savikalpakamagRhItagrAhaka samyagjJAnamevAjJAnamarthe nivartayat pramANamiti / yattu svAsavedakaM nirvikalpaka gRhItagrAhakamajJAnarUpaJca na tat kathaMcid pramAraNaM, tathA cokta nyAyasUtrakAreNa mANikyanaMdinA"asvasaMviditagRhItArtha-darzanasaMzayAdayaH pramANAbhAsAH" / atrAdipadena viparyayAnadhyavasAyayorapi grahaNam / saMzayo hi pramANAsiddhAnekakoTisparzAtmaka' pratyayaH, yathA sthAragurbA purupo veti / asti ca nAsti ca vaTa: nityazcAnityazcAtmetyAdI anekakoTisparzAtmakapratyayatve satyapi pramANasiddha maMbhava nahIM / jJAna to apanA aura para kA jJAna karAne vAlA hai yaha apane apane anubhava se siddha hai| isalie sva tathA para ke janAne meM samartha, savikalpaka rUpa se apUrva padArtha ko jAnane vAlA samyagjJAna hI pramANa hai, kyoki vahI padArtha sambandhI ajJAna ko dUra karatA hai / aura jo apane ko nahIM jAnane vAlA, nirvikalpaka, gRhIta padArtha ko grahaNa karane vAlA aura ajJAna rUpa hai-vaha kisI bhI taraha pramANa nahIM hai| aisA hI nyAya sUtrake racayitA mANikya naMdI ne kahA hai-apane Apako nahI jAnane vAle, gRhIta artha ko grahaNa karane vAle sazaya vagairaha pramANAbhAsa hai| yahA Adi zabda se viparyaya aura anadhyavasAya kA bhI grahaNa hai| pramANa viruddha aneka koTi sparza karane vAle jJAna ko saMzaya kahate hai, jaise andhakAra me yaha TUTha hai yA purupa hai| bar3A hai bhI aura nahI bhI, AtmA nitya bhI hai aura anitya bhI ityAdi vAkyo me aneka koTi sparzAtmaka jJAna hone para bhI pramANa siddha hone se saMzaya nahIM hai / jo vastu jaisI nahI hai usame vaisA

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( 58 ) svAnna saMzaya / tadinne vastuni tatpratyayo viparyayaH,pathA zuktikAyAM rajatamitijJAnaM, anAtmanyAtmetijJAnaM vA / vastvanullekhI kimityAlocanamAtrapratyayo'nadhyavasAyaH yathA pathi gacchatastRNasparzAdijJAnam Imation 8 svatastva-paratastva-vAvaH arthatAdRzalakSaNapramANasya yat prAmANyaM tasya kathamutpattiH svata. parato vA ? prAmANyotpattiH parata eva viziSTakAryasya viziSTakAraNaprabhavatvAt / jJAna hi sAmAnyaM samyaGa mithyAjJAnayorubhayorapi jJAnatvAt / samyagjJAnaM mithyAjJAnaM tu tasya vishessH| ata: jJAnasAmAnyasya yAnyutpattikAraNAni na tAni eva kevalaM jJAna honA viparyaya kahA jAtA hai-jaise sIpa me cAdI kA jJAna honA, pudgala meM prAtmA kA jJAna honaa| vastu kA nAma na batAte hue kucha hai kevala itanA jAnane ko anadhyavasAya jAnanA cAhie jaise mArga meM gamana karate huye tRNa Adi ke sparza kA jJAna honaa| svatastva paratastva vAda ava samyagjJAna hai lakSaNa jisakA aise pramANa kI jo / pramAraNatA ( pramANa jisa padArtha ko jisa rUpa meM jAnatA hai usakA usI rUpa meM prApta honA yAnI pratibhAta viSaya kA avyabhicArI honA ) hai| usakI utpatti apane se hotI hai yA para se ? prAmANya kI utpatti para se hI hotI hai kyoki, vizeSa kArya vizeSa kAraNo se hI paidA hotA hai| vAstava meM jJAna to sAmAnya hai kyoki samyagjJAna aura mithyAjJAna donoM hI jJAna rUpa haiM / samyagjJAna aura mithyAjJAna to jJAna kI vizeSatA hai / isalie jJAna sAmAnya ke jo utpatti ke kAraNa hai ve hI sirpha vizeSa jJAna ke nahI ho sakate / samyagjJAna pramANa hai-mithyA

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( 56 ) tadvizepasya / pramAraNApramANarUpayo tadvizeSayoH samyaGa mithyAjJAnayoH bhinnakAraNaprabhavatvAt / jJAnasAmAnyasya kAraNAni tu pratyakSasyedriyAdIni, anumAnasya liGgAdi, zAbdasya zabdAdi / pramANAtmakapratyakSasya tu na kevala mindriyAriNa; kitu tatsthAH narmalyAdayo guNA / tathaiva pramANabhUtasyAnumAnasya na paraM liGga, kitu liGgasyAvinAbhAvaH / evaM pramANAtmakazAbdajJAnasya zabda eva kevalona kAraNamapitu prAptoktatvarUpo guraNa / tathaiva mithyAjJAnarUpasyAprAmANyasya hetavo dossaaH| tathA ca yathA'prAmANya parata utpadyate tathA prAmANyamapi / na khalu paTasAmAnyasAmagrI raktapaTe hetustathA na jAnasAmAnyasAmagrI pramANajJAne hetu.| tathA ca prAmANya vijJAnakAraNAtiriktakAraNa jJAna apramANa hai, ata: dono kI utpatti ke kAraNa bhI bhinna ho haiM / jJAna sAmAnya ke kAraNa to pratyakSa ke to indriya vagairaha hai anumAna ke liMga vagairaha hai aura Agama ke zabda vagairaha hai| lekina pramANa rUpa pratyakSa ke to sirpha indriyA~ vagairaha nahI, kintu usame rahane vAle nirmalatA Adi guraNa hai| isI taraha pramAraNa rUpa anumAna kA dUsarA hetu nahI apitu hetu kA avinAbhAvI honA hai| isI taraha pramANa rUpa pAgama jJAna kA kevala zabda hI kAraNa nahI balki prApta ke dvArA kahA huyA rUpa guNa hai / usI prakAra mithyAjJAna rUpa aprAmANya kA kAraNa doSa hai| isalie jisa prakAra aprAmANya para se utpanna hotA hai usI taraha prAmANya bhI / vAstava meM kapar3e kI sAmAnya sAmagrI dvArA lAla kapar3e kA nirmANa nahIM ho sakatA, vaise hI jJAna sAmAnya rUpa sAmagrI pramANa jJAna kA kAraNa nahIM hai| jaise ki-prAmANya vijJAna rUpa kAraNa ke alAvA kAraNa se paidA hotA hai bhinna

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(60 ) janyaM taddhinnakAryatvAt aprAmANyavat / athavA jJAnaprAmANye bhinnakAragajanye bhinnakAryatvAt ghaTavastravat / tataH sthita prAmANyaM praapekssmevotpttau| kathaM tasya jJaptiriticet abhyastaviSaye svato'nabhyaste tu parata / paricitasvagrAmataDAgajalAdirabhyastaH / taditaro'nabhyastaH: / abhyastaviSaye prAmANyanizcayo na parApekSaH, na hi tatra prekSAvatA nirNayAkAMkSaNaM / tatra hi jalajJAnAnantaraM svata eva prvRttipraaptiprtiiteH| anabhyastaviSaye tu prAmANyanizcayaH parApekSa eva / tasya hi takaviSayAt saMvAdakAt jJAnAntarAdvA, arthakriyAnirbhAsAdvA, - - - kArya hone se aprAmANya kI taraha / athavA jJAna aura bhinna-bhinna kAraNoM se paidA hone vAle haiM bhinna-bhinna kArya hone se, ghara aura vastra kI taraha / isalie siddha huA ki prAmANya utpatti meM para kI apekSA rakhatA hI hai arthAt prAmANya kI utpatti para se hI hotI hai| prAmANya kI jJapti (jAnanA) kaise hotI hai ? aisA pUchane para uttara hai ki jJapti abhyAsa dazA me svata. aura anabhyAsa dazA meM jJAnAntara se yAnI parata. huA karatI hai| apane gAva ke tAlAba ke jala kA paricaya hone se vaha abhyasta kahalAtA hai kintu aparicita jala anabhyasta hotA hai / abhyasta viSaya meM prAmANya kA nizcaya dUsare kI apekSA nahIM rakhatA-nizcaya se vahA dekhane vAlo ke nirNaya kI apekSA nahIM hotii| vahA to jalajJAna ke bAda apane Apa hI pravRti, prApti aura pratIti ho jAtI hai| lekina anabhyasta padArtha me prAmANya kA nizcaya parata hI hotA hai| nizcaya pUrvaka jo bhI aparicita padArtha hai usa padArtha sambandhI tarka vitarka se, artha triyA ke pratibhAsita hone se aura

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( 61 ) avinAbhUtArthadarzanAhA prAmANyaM nishciiyte| teSAM ca svataH prAmANyanizcayAnnAnavasthAvakAza / etacca sarva prtykssvissye| anumAne tu sarvasminnapi svata eva prAmANyamavyabhicAraliGgasamutthatvAt / zAbde tu pramANe dRSTArthe'rthAvyabhicArasya darzanAta savAdAdyadhInaH parata praamaannynishcyH| adRSTArthe tu savAdamantareNApi prAptoktatvAdeva prAmANyanizcaya. iti / tataH prAmANyasya jJaptiH kathaMcit svataH kathacit parata iti zraddhAtavyamiti / pramANavizeSapratyakSasvarUpama pramANasAmAnyasvarUpamabhidhAya tadvizeSasvarUpavivecanamadhunA prAramyate / tat pramANa dvividha, pratyakSa parokSa ca / tatravizada usa padArtha se avinAbhAvI padArtha ke dekhane rUpa jJAnAntara se hI usake prAmANya kA nizcaya hotA hai / aura una jJAnAntaro ke svata pramANa hone se anavasthA doSa kA prasaMga nahIM aataa| yaha sampUrNa kathana to pratyakSa pramANa ke sambandha meM huaa| sampUrNa anumAno me to prAmANya kA nizcaya svataH hotA hai kyoki ve avyabhicArI hetu se paidA hote hai / aura Agama pramANa me to jo padArtha dRSTigocara hai ve usI rUpa dikhAI par3ane se tathA tarka vitarka ke mAdhIna hone se unake prAmANya kA nizcaya parata hotA hai| aura jo padArtha adRSTa hai unameM to tarka vitarka kI apekSA ke binA hI sacce deva ke dvArA kahe jAne se hI prAmANya kA nizcaya hotA hai| isalie prAmANya kA jJAna kathaMcit svata aura kacit parata hotA hai-aisA zraddhAna karanA caahie| * pramANa ke bheda pratyakSa kA svarUpa 10 pramANa sAmAnya kA svarUpa kahakara ava pramANa vizeSa kA svarUpa vivecana kiyA jAtA hai / vaha pramANa do prakAra hai,

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( 62 ) jJAnAtmaka pratyakSaM / agnirastIti prAptavacanAt dhUmAdiliGgActrotpannAjjJAnAdayamagniriti pratyakSasya nairmalya syAnubhavamiddham / yasmin jJAne jJAnAtarasya vyavadhAna na bhavati, vizeSavattayA pratibhAsanaM ca bhavati tat pratyakSamityarthaH / tat dvividha sAvyavahArika pAramArthikaM ca / yajjJAna dezato vizadamISannirmala tat sAvyavahArikaM pratyakSam / samIcIno vyavahAra saMvyavahAraH, sa prayojanamasya tat sAvyavahArikamaindriyaka pratyakSamityarthaM / tasyAvagrahehA'vAyadhAraNA iti catvAro bhedAH / tatra vipayaviSayasannipAtasamayAnaMtaramAdyagrahaNamavagraha, yathA cakSupA zuklaM rUpamiti grahaNam / avagrahagRhIte'rthe tadvizeSAkAMkSaraNamIhA yathA zuklaM rUpa valAkA bhavet / vizeSanidarzanAd yAthAtmyA - pratyakSa aura parokSa | vahAM vizada jJAna ko pratyakSa kahate hai / agni hai - aise prApta manuSya ke kahane se aura ghUma vagairaha hetu se utpanna hue anumAna jJAna se yaha agni hai, isa taraha pratyakSa kI nirmalatA apane anubhava se siddha hai| jisa jJAna meM dUsare jJAna kI AvazyakatA nahIM hotI, aura vizeSa rUpa se pratibhAsa hotA hai vaha pratyakSa hai / vaha pratyakSa do prakAra kA hai, sAvyavahArika aura pAramArthika | jo jJAna eka deza nirmala hotA hai yA thor3A nirmala hotA hai vaha sAvyavahArika pratyakSa hai / uttama vyavahAra ko savyavahAra kahate hai aura vaha hai prayojana jisakA use sAMvyavahArika yA indriya pratyakSa kahate hai / usake avagraha, IhA, avAya, dhAraNA ye cAra bheda haiM / vahA padArtha aura indriya ke yogya deza me sthita hone ke samaya ke bAda jo pahalA jJAna hotA hai vaha avagraha hotA hai, jaise prAMkha se sapheda raMga kA jJAna honA / avagraha ke dvArA jAne huye padArtha ke sambandha meM vizeSa jAnane kI icchA ko IhA kahate haiM, jaise sapheda raMga kI baguloM kI pakti honI cAhie / vizeSa cinhoM se nirNayAtmaka jJAna ko avAya kahate hai, jaise UMce uThane, nIce girane, paMkhoM ke faDaphaDAne prAdi -

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( 63 ) vagamanamavAyaH, yathA-utpatananipatanapakSavikSepAdibhirvalAkaiveyaM na patAketi / avetasya kAlAMtare'vismaraNakAraNaM dhAraNA, yamA saiveyaM valAkA pUrvAhna yAmahamadrAkSamiti / etadavagrahAdijJAnacatuSTayasya nidarzanAntaramapIda, spaSTapratipattyarthaM jJAtavyam-yathAyaM puruSa iti avagrahaH, tataH puruSa iti nizcite'rthe kimayaM dAkSiNAtya utaudIcya iti saMzaye sati dAkSiNAtyena bhavitavyamiti tannirAsAyehAkhyaM jJAnaM jAyate / puna. bhASAdivizeSanirjAnAd dAkSiNAtya evA'yamiti avAyaH, etadeva smRtijananasamarthaM jJAnaM dhAraNA procyate yadvazAt sa dAkSiNAtya ityeva smaraNaM jAyate / se yaha baguloM kI pakti hI hai dhvajA nahIM / avAya ke dvArA jAne huye ko kAlAntara me na bhUlane ke kAraNa ko dhAraNA kahate haiM, jaise yaha vahI baguloM kI pakti hai jisako maine kala dekhA thaa| ina avagrahAdi cAro jJAno ke udAharaNa kaha dene para bhI aura spaSTa jJAna karane ke lie udAharaNa hai-jaise yaha puruSa hai yaha avagraha hai / usake bAda yaha puruSa hai isa nizcita padArtha me yaha puruSa dakSiNI hai yA uttarI, aisA saMzaya hone para yaha dakSiNI honA cAhie / saMzaya kA nirAkaraNa karane ke liye IhA nAmaka jJAna paidA hotA hai / phira bolacAla vezabhUpA vagairaha cinho se yaha dakSiNI hI hai-yaha avAya jJAna hotA hai| yahI pravAya java kAlAntara meM smRti kA utpAdana karane meM samartha hotA hai to dhAraNA jJAna kahA jAtA hai jisakI vajaha se vaha dakSiNI aisA smaraNa hotA hai|

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nanu parva vajJAnagRhItavipayagrAhakatvAdeteSA dhArAvAhikAvadaprAmANyapramaga iti cenna viSayabhedenAgRhItagrAhakatvAt etadavagrahAdicatuSTaya yadendriyeNa janyate tadendriyapratyakSamityucyate / yadA punaranindriyeNa (manasA) tdaa'nindriyprtykssmbhidhiiyte| indriyANi sparzanarasanaghrANacakSuH zrotrANi, atIndriya tu manaH tadvayahetukamida lokasaMvyavahAre pratyakSamiti prasiddhatvAt saavyvhaarikprtykssmityucyte| tadukta "indriyAnindriyanimitta dezataH saavyvhaarik"| ida cAmukhyapratyakSamupacArasiddhatvAt vastutastu parokSameva, indriyajanyatvena matijJAnatvAt / / nanu pratyakSasyendriyAnindriyanimittatvameva kathaM, arthAloka zaMkA -pravagrahAdi jJAna pahale pahale jJAna ke dvArA gRhIta padArtha ko grahaNa karate hai ata dhArAvAhika jJAna kI taraha ye bhI apramANa hai| samAdhAna -aisA nahIM hai| bhinna viSaya hone se ye gRhIta grAhI nahI apitu agrahIta-grAhI hI hai / ye avagrahAdi cAro java indriya se paidA hote hai to indriya pratyakSa kahalAte hai / aura jaba mana se paidA hote hai to anindriya pratyakSa kahe jAte hai| indriyA sparzana, rasanA, ghrANa, cakSu, karNa hai aura anindriya mana hai, ina dono ke nimitta se loka vyavahAra meM yaha pratyakSa prasiddha hone se ise sAvyavahArika pratyakSa kaha diyA gayA hai| yahI kahA hai "indriya aura mana ke nimitta se paidA hone vAlA eka deza nirmala jJAna sAvyavahArika pratyakSa hai|" yaha sAMvyavahArika pratyakSa upacAra siddha hone se mukhya pratyakSa nahIM hai, vAstava meM to yaha parokSa hI hai, indriyoM se paidA hone ke kAraNa matijJAna rUpa hone se| zaMkA-pratyakSa kA kAraNa indriya aura mana ko hI kyoM

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yorapi tasya kAraNatvAditi cena, arthAlokayo nakAraNatvAnupapate. arthAbhAve'pi kezamazakAdijJAnotpatte / AlokasyApi na jJAnakAraNatvaM, tadanvayavyatirekAbhAvAt , Alokasatve'pi ghukAdInA jJAnotpattyabhAvAt / tadabhAve'pi ca rAtrau naktaMcarAdInA jnyaanotptte.| sarvathA vizadaM pAramArthika prtykssN| yajjJAnaM sAkalyena spaSTa tatpAramArthika pratyakSa tadeva mukhyapratyakSamiti nigadyate / tad dvivighaM sakalaM vikalaM c| tatra pudgaladravyaparyAyavipaya vikalaM / tadapi dvividhamavadhijJAna mana.paryayajJAna ca / yad dravyakSetrakAlabhAvamaryAdayA-pudgala ( rUpi ) dravyasya kAzcit batAyA jaba ki padArtha aura prakAza bhI usake kAraNa hai ? samAdhAna -aisA nahIM ho sktaa| padArtha aura prakAza ko jJAna kA kAraNa nahIM mAnA jA sktaa| kyoki padArtha ke na hone para bhI vAlo meM maccharAdi kA jJAna hotA hai / prakAza bhI jJAna kA kAraNa nahI kyoMki jJAna ke sAtha usakA anvaya vyatireka nahI hai / prakAza ke hone para bhI ullU vagairaha ko jJAna nahI hotA aura prakAza ke na hone para bhI rAtri me billI, ullU vagairaha ko jJAna hotA hai| pUrNa nirmala jJAna ko pAramArthika pratyakSa kahate haiM / jo jJAna pUrNa rUpa se spaSTa hotA hai vaha pAramArthika pratyakSa hai aura vahI mukhya pratyakSa kahA jAtA hai / vaha do prakAra kA hai sakala pratyakSa aura vikala pratyakSa / unameM jo pudgala dravya kI paryAya ko vizada karatA hai vaha vikala pratyakSa kahA jAtA hai| vaha bhI do prakAra kA hai-avadhijJAna aura manaHparyayajJAna / jo dravya kSetra kAla aura bhAva kI maryAdA se pudgala dravya kI kucha paryAyoM ko jAnatA hai vaha avadhijAna kahA jAtA hai-maryAdA pUrvaka jAnane

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paryAyAna vijAnAti tadavavijJAna maryAdArUpatvAt / yat punaH paramanogatapudgaladravyavipayaM tanmana paryayajAnaM / etacca jJAnadvayaM svasvAvaraNavIryAntarAyakarmakSayopaNamAd samutpadyate / pUrvokta sAMvyavahAriphapratyakSamapi strAvaraNakSayopazamAt saMjAyate / sarvadravyaparyAyaviSayaM sakalaM / tacca jJAnAvaraNAdighAtikarmacatuSTayaniravazeSakSayAdAvirbhUtaM kevalajJAnameva lokAlokaprakAzAka, "sarvadravyaparyAyapu kevalasya" iti tattvArthasUne prarUparaNAt / tadevamavadhimanaHparyayakevalajJAnatrayaM sarvato vaishymaatmmaatrsaapeksstvaat| nanu akSaM nAma cakSurAdikamindriyaM tatpratItya yadutpadyate tasyaiva pratyakSatvamucitaM nAnyasya iti, tadasat, AtmamAtrasApe se / aura jo dUsaroM ke mana meM sthita bhAvoM ko jAnatA hai yaha manaHparyayajJAna hai| ye dono jJAna apane apane prAvaraNa karma tathA vIryAnsarAya karma ke kSayopazama se utpanna hote haiN| pahale kahA gayA sAvyavahArika pratyakSa bhI apane prAvaraNa ke kSayopazama se utpanna hotA hai| jo sampUrNa dravyoM kI sampUrNa paryAyoM ko jAnatA hai vaha sakala pratyakSa kahalAtA hai isa prakAra jJAnAvaraNAdi cAra ghAtiyA kamoM ke sampUrNa bhaya se paidA hone vAlA kevalajJAna hI loka aura aloka kA prakAzaka hai| "sava dravyoM kI sampUrNa paryAyoM ko kevalajJAna viSaya karatA hai"- aisA tattvArtha sUtra meM nirUpaNa kiyA gayA hai| avadhijJAna, manaHparyaya jJAna aura kevalajJAna ye tInoM hI pUrNa nirmala hote haiM kyoMki be mAtra prAramA se paidA hote haiN| zakAH-akSa nAma cakSu vagairaha indriyo. kA hai, unake dvArA jo jJAna hotA hai use hI pratyakSa kahA jAnA ucita hai, anya ko nhiiN|

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kSANAmindriyanirapekSANAmapyavadhimanaHparyayakevalAnAM pratyakSatvAvirodhAt / indriyajanyatvAbhAve'pi teSAM vizadapratibhAsAtmakatvAt pratyakSatva / na khalu indriyajanyatva pratyakSatvaprajokamapi tu vizadapratibhAsAtmakatvaM / kathaM punareteSAM pratyakSazabdavAcyatvamiti cet rUdita iti / athavA aznute akSNoti vyApnoti vA sakaladravyakSetrakAlabhAvAniti akSA AtmA tanmAtrApekSotpattika pratyakSamiti / tahi indriyajanyasyApratyakSatvaM syAt iti cenna, indriyajanyajJAnasya vastuto'pratyakSatvAt, upacArata eva tasya pratyakSatvasvIkArAdityuktameva / upacAramUlaM tu tasya dezatto vizadatvamiti / etenAkSebhyaH indriyebhyaH parAvRttaM parokSamityapi nirastaM; praveza uttara:-aisA, kahanA ThIka nahI, mAtra AtmA kI apekSA' rakhane vAle evaM indriyoM kI apekSA se rahita avadhi, manaHparyaya aura kevalajJAnoM ke pratyakSa hone meM koI virodha nahI hai / indriyoM se paidA na hone para bhI unako nirmala pratibhAsa svarUpa hone se pratyakSatA hai hii| vAstava meM indriyo se paidA honA pratyakSatA nahI balki jJAna kA nirmala honA hai|| ina jJAnoM ko pratyakSa zabda se kaise kahA gayA to usara hai ki rUDhi se| athavA sampUrNa dravya kSetra kAla bhAvoM me jo vyApta ho vaha akSa arthAt prAtmA hai aura mAtra usakI apekSA jo utpanna ho vaha pratyakSa hai / aisI mAnyatA se indriyo se paidA hone vAlA jJAna apratyakSa ho jAyagA, aisA bhInahI hai, kyoMki indriyajanya jJAna vAstava meM to apratyakSa hI hotA hai, use to vyavahAra se hI pratyakSa mAnA hai-aisA pahale kaha diyA hai| aura vyavahAra se mAnane kA kAraNa bhI usakI Azika nirmalatA hai| aisA siddha hone se indriyo se alAvA jo jJAna hotA hai vaha parokSa

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dyasyeva parokSalakSaNatvAt / nanvatIndriyapratyakSakalpanA'saMbhaveti cenna, arhato'tIndriyapratyakSasya saMbhavAt / tasya sarvajJatvAt / nanviyamapi tAdRzyeva kalpanA, sarvajJatvAsaMbhavAditi na vAcyaM, anumAnata. sarvajJatvasiddheH / tathAhi kazcit puruSaH sakalapadArthasAkSAtkArI, takSgraharaNasvabhAvatve sati prakSIragapratibaMdhapratyayatvAt / yo yadgrahaNasvabhAvatve sati prakSINapratibaMdhapratyayaH sa tatsAkSAtkAri, yathA'pagatatimiraM locanaM rUpasAkSAtkArItyanumAnena sarvajJatvasiddha: / sarvasAmAnyasAdhanAnantaraM-arhana sarvajo nirdoSatvAta, yastu na sarvajo nAsau nirdopo yathA . rathyApuruSa iti kevalavyatirekiraNAnumAnenArhataH sarvajJatva sAdhyate / hai-isakA bhI khaMDana ho jAtA hai, kyoki nirmala nahIM honA hI parokSa kA lakSaNa hai / zaMkAkAra kahatA hai ki atIndriya pratyakSa kI kalpanA asaMbhava hai, para yaha kahanA ThIka nahIM, kyoMki grahanta bhagavAna ke atIndriya pratyakSa hotA hai-usake sarvajJa hone se / phira zaMkAkAra kahatA hai ki yaha to atIndriya pratyakSa jaisI hI kalpanA hai, kyoMki sarvajJa honA asabhava hai, aisA kahanA bhI mayukta hai / anumAna pramANa se sarvajJa kI siddhi hotI hai / jaise. ki koI purupa sampUrNa padArthoM kA pratyakSa karane vAlA hai, unake graharaNa karane kA svabhAva hote huye vAdhaka kAraNoM kA nAza ho jAne se / jisake grahaNa karane kA svabhAva hote hue bAdhaka kAraNa kA nAza ho jAtA hai vaha umakA sAkSAtkAra karatA hai, jaise aMdhakAra ke vinAza hone para cakSu rUpa kA pratyakSa karatI hai| isa anumAna se sarvajJa kI siddhi hotI hai| sarvajJa sAmAnya kI siddhi ho jAne para arhanta sarvajJa hai, doSa rahita hone se / jo sarvajJa nahI hotA vaha nirdoSa nahI hotA jaise galI meM rahane vAlA manuSya / isa taraha kevala vyatirekI anumAna se arhanta bhagavAna sarvajJa siddha hote hai| arhanta bhagavAna dopa rahita hai,

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kathaM tasya nirdoSatvamiti cet yuktizAstrAvirodhivAktvAditi / tadapi tadabhimatasya muktisaMsArakAraNasyA'nekAMtAtmakatattvasya ca pramANAbAdhitatvAt suvyavasthitameva / pramANavizeSaparokSasvarUpam avizadapratibhAsaM prokssN| tat pacavidha-smRtiH, pratyabhijJAnaM, taunumAnamAgamazceti / paMcavidhamapyetat jJAnAntarasApekSatvenavotpadyate / smRteH pUrvAnubhavApekSA, pratyabhijJAnasya smRtyanubhavApekSA, tarkasyaitattrayApekSA / anumAnasya liMgapratyakSAdyapekSA / Agamasya ca zabdazravaNAdyapekSeti paMcasvapi parokSapramANeSu jJAnAntarApekSA / pratyakSe tu na tathA, svAtatryeraNava tasyotpatteH / kyoMki unakI vANI yUkti aura zAstra se virodha rahita hai| unakI vANI kI avirodhittA bhI unake mAne huye mukti, saMsAra aura anekAnta svarUpa tattva ke pramANo se bAdhita na hone se siddha hI hai / pramAraNa ke bheda parokSa kA svarUpa jo jJAna nirmala nahI hotA vaha parokSa hai| vaha pAMca prakAra kA hai- smRti, pratyabhijJAna, tarka, anumAna aura Agama / pA~ca prakAra kA yaha parokSa dUsare jJAnoM kI apekSA se hI utpanna hotA hai / smRti ko pUrva anubhava kI apekSA hai, yA pratyabhijJAna ko smRti aura anubhava kI apekSA hai, tarka ko smRti, anubhava aura pratyabhijJAna tIno kI apekSA hai| anumAna ko hetu, pratyakSa vagairaha kI apekSA hai aura Agama ko zabda vagairaha sunane kI apekSA hai| isa taraha pAMcoM hI parokSa pramAraNoM me jJAnAntara kI apekSA hai jabaki pratyakSa meM vaimA nahIM hai| usakI utpatti to svatantra rUpa se hotI hai|

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( 70 smRtipratyabhijJAnatariNAM pRthaprAmANyasamarthanam smRtiprAmANyasamarthana-tadityAkArA prAganubhUtavastuviSayA smRti yathA sa devadatta / kecit smRteH prAmANyaM na svIkurvanti tanna samIcInaM / smRteranubhUtArthaviSayatvena gRhItagrAhitvAdaprAmANya miti na vaktavya, paricchittivizepasadbhAvAt na khalu yathA pratyakSa vizadAkAratayA pratibhAsastathaiva smRtI, tatra tasyA vaishdyaa'prtiite| na ca tasyA visamvAdAdaprAmANyaM, dattagrahAdivilopApatteH / tadgrahItethe svayaM sthApitanikSepAdau prAptipramAgAMtarapravRttilakSaNAvisamvAdapratIte / yatra tu visamvAdastana smRterAbhAsatvaM pratyakSAbhAsavat / yadi smRte prAmANya na svI smRti pratyabhijJAna tarka vagairaha kI bhinna-bhinna pramANatA kI siddhi 1/ smRti kI pramANatA kI siddhi.-pahale anubhava kiye gae avArtha ko 'vaha isa AkAra meM grahaNa karane vAlA jJAna smaraNa yA smRti hai, jaise vaha devadatta / kaI smRti kI pramANatA nahI mAnate-yaha ThIka nhiiN| ve kahate hai smRti apramANa hai, kyoki vaha pUrvAnubhUta padArtha ko viSaya karane vAlI hone se gRhItagrAhI hai-aisA kahanA ThIka nahI, kyoMki vaha bhI jJAna vizepa hai| yaha ThIka hai ki jaisA pratyakSa meM nirmala pratibhAsa hotA hai vaisA smRti meM nahIM hotA- smRti me nirmalatA kI pratIti nahIM hotii| vaha visamvAdI hai ataH apramANa hai- aisA kahanA bhI ThIka nahI, kyoki isase to dena lena prAdi vyavahAra nirmUla ho jAyage / smRti pUrvaka rakheM gae yA gAr3e gae padArthoM kI prApti hotI hai- usameM kisI pramANAntara kI jarUrata nahIM hotI aura na koI galata phahamI hotI, ataH koI visambAda nahI.aura jahAM visambAda hotA hai vahAM smRtyAbhAsa kahA jAtA hai pratyakSAbhAsa kI trh| agara smRti ko pramANa na mAnA

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( 71 ) kriyeta tarhi tadadhIna: nikhilo'pi lokavyavahAro'vizvasanIyaH syAt / smRteraprAmANye ' tu anumAnavArtA'pi durlbhaa| tayA vyApteraviSayIkaraNe tadutthAnAyogAt / tattonumAnasya prAmANyaM svIkurvadbhiH smRteravazyameva prAmANyamaGgIkartavyamiti / pratyabhijJAnaprAmANyasamarthana-darzanasmaraNakAraNakaM saMkalanaM pratyabhijJAnaM / tadanekavighaM ekatvasAdRzyavasAdRzyapratiyogyAdibhedAt / tadevedamitiekatvapratyabhijJAna, tathA sa evAyaM devadattaH / tatsadRzamiti sAdRzyapratyabhijJAna yathA gosadRzo gavayaH / tadvilakSaNamiti vaisAdRzyapratyabhijJAnaM, yathA govilakSaNo mahiSaH / tatpratiyogIti tulanApratyabhijJAvaM, yathA idamasmAd dUramiti / jAya to smRti ke dvArA hone vAlA sArA lokavyavahAra vizvAsa ke yogya nahIM rhegaa| aura smRti ke apramANa ho jAne para to anumAna bhI pramANabhUta nahIM tthhregaa| vyApti ke smaraNa kie binA anumAna kA udaya hI nahIM ho sktaa| isalie agara anumAna ko pramANa mAnA jAtA hai to smRti ko bhI avazya hI pramaraNa svIkAra karanA cAhie / v pratyabhijJAna kI pramANatA kI siddhi- vartamAna me padArtha kA darzana aura pUrva me dekhe huye kA smaraNa donoM ke saMkalana se utpanna hone vAlA anusandhAna rUpa jJAna pratyabhijJAna kahalAtA hai| vaha ekatva, sAhaNya, vaisAdRzya, pratiyogI Adi aneka prakAra kA hai / yaha vahI hai-yaha ekatva pratyabhijJAna hai jaise yaha vahI devadatta hai / yaha usake samAna hai-yaha sAdRzya pratyabhijJAna hai, jaise gAya sarIkhA gavaya hotA hai / yaha usake samAna nahI hai-yaha sAdRzya pratyabhijJAna hai jaise gAya se vilakSaNa bhaisa hotI hai| yaha isase dUra hai-vaha pratiyogI pratyabhijJAna hai jaise jayapura se dehalI dUra hai|

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[ 72 / nanu pratyabhijJAyAH pratyakSapramANarUpatvAt parokSarUpatayA'trAbhidhAnamayukta, tathA hi pratyakSaM pratyabhijJA, indriyAnvayavyatirekAnuvidhAnAt tadanyapratyakSavata; tantra samIcIna, pratyabhijJAyAmindriyAnvayavyatirekAnavidhAnasyAsiddhaH / anyathA prathamavyakti darzanakAle'pi asyotpatti. syAt / na ca smRtisahAyaryAmandriya pratyabhijJAna janayatIti vAvyaM, pratyakSasya smRtinirapekSatvAt / tatsApekSatve'pUrvArthasAkSAtkAritvAbhAvaH syAt / pratyakSaM hIndriyasambaddhamevArtha prakAzayati, pratyabhijJAnaM tu pUrvottaravivartavasyakatvaviSayam / nanu sa evAyamityAdipratyabhijJAnaM naika jJAna, sa ityulle khasya smRtirUpatvAt, ayamityulle khasya ca pratyakSatvAt / nacAbhyAM __zaMkA-pratyabhijJAna pratyakSa pramANa rUpa hai ata. use yahAM parokSa rUpa kahanA ThIka nahIM / jaise ki-pratyabhijJAna pratyakSa hai, indriyoM ke sAtha anvaya vyatireka ghaTita hone se maura pratyakSoM kI trh| samAdhAna-yaha ThIka nahI-pratyabhijJAna kA indriyoM ke sAtha anvaya vyatireka ghaTita nahI hotaa| nahIM to pahale pahala vyakti ko dekhane ke samaya bhI pratyabhijJAna kI utpatti honI caahie| smRti kI sahAyatA prApta indriya, pratyabhijJAna ko paidA karegI yaha kahanA bhI ThIka nahI, kyoki pratyakSa ko smRti kI apekSA nahIM hotii| yadi pratyakSa bhI smRti kI apekSA kare to vaha apUrva artha kA sAkSAtkAra karane vAlA nahI hogaa| pratyakSa to indriyoM se sambandhita padArtha ko hI prakAzita karatA hai parantu pratyabhijJAna kA viSaya to pUrva aura uttara paryAya me rahane vAlA ekatva hai| zaMkA-yaha vahI hai-isa taraha kA jo pratyabhijJAna hai vaha eka jJAna nahI hai| vaha yaha ullekha to smRti kA viSaya hai, yaha ullekha pratyakSa kA viSaya hai / ina donoM se alaga koI jJAna

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[ 73 | vyatirikta' jJAnamasti yat pratyabhijJAnazabdavAcya bhavet / nAvyanayorekatva, pratyakSAnumAnayorapi tatprasaGgAt / vizadetararUpatayA tayorbhede smRtipratyakSayorapi bhedaH syAt ityetat sarvaM na yuktisaMgatam / smRtipratyakSotpannasya pUrvottaravivartavartyekadravyaviSayastha saGkalanAtmakajJAnasyaikasya pratyabhijJAnatvenAnubhavasiddhatvAt / na khalu kevalA smRtireva bhUtavartamAnaparyAyavartidravya sakalayitu samarthA, tasyA atItaparyAyamAtraviSayatvAt / nApi pratyakSa, tasya vartamAnaparyAyamAtragocaratvAt / * kathaM ca pratyabhijJAnAsvIkAre'numAnapravRttiH / pUrvadhUmasadRza - dhUmadarzanAdagneranumAna bhavati / na ca pratyabhijJAnaM vinA tena sadRzo'ya dhUma iti pratipattirasti / nahIM hai jo pratyabhijJAna zabda kA vAcya ho / ina donoM kA ekatva ho nahI sakatA, yadi ho to pratyakSa aura anumAna ke bhI ekatva kA prasaMga hogA / vizada aura avizada hone se unameM bheda mAnA jAya to smRti aura pratyakSa me bhI bheda hogA ? samAdhAna - yaha saba kucha tarka sammata nahI hai / smRti aura pratyakSa se paidA hue pUrva aura uttara paryAya me rahane vAle eka dravya viSayaka joDa rUpa jJAna ke pratyabhijJAna rUpa se anubhava siddha hone ke kAraNa yaha zakA nirmUla hai / vastuta. kevala smRti hI bhUta aura vartamAna paryAya me rahane vAle dravya ko viSaya nahIM kara sakatI, kyoMki usakA viSaya to bhUta paryAya mAtra hai| aura na pratyakSa ekatva ko viSaya karatA hai, kyoki usakA viSaya mAtra vartamAna paryAya hai / aura pratyabhijJAna na mAnane para to anumAna kI pravRtti bhI kaise hogI ? pahale kI dhUma ke samAna dhUma ke dekhane se pragni kA anumAna hotA hai / aura pratyabhijJAna ke binA yaha ghUma usake samAna hai - aisA jJAna hI nahI ho sakatA /

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[ 74 ] nanu ekatvameva pratyabhijJA, sAdRzyajJAnaM tapamAnamiti cenna / tathA tathA sati vailakSaNyajJAnaM kinnAma pramANaM syAt / yathaivago.' darzanAhitasaMskArasya gavayazino'nena samAnaH sa iti pratipattiH tathA mahiSyAdidazino'nena vilakSaNaH sa iti vailakSaNyapratItirapyasti / tathA ca pratyabhijJAnalakSaNAkrAntatvena pUrvoktAnAM sarveSAM pratyabhijJAnatvameva / / ' . takasya pRthak prAmANyasamarthanam-vyAptijJAnaM tarka / sAdhyasAdhana. yorgamyagamakabhAvaprayojako vyabhicAragaMdhAsahiSNaH sambandhavizepovyApti. / sa evAvinAbhAva ityapi kathyate / avinAbhAvA zakA-ekatva jJAna ko to pratyabhijJAna kahA jAnA cAhie para sAdRzyajJAna ko to upamAna kahA jAnA ThIka hogaa| samAdhAna-aisA kahanA ThIka nhiiN| aisA mAnane para to vilakSaNa jJAna ko kaunasA pramANa kahanA hogaa| jisa prakAra gAya ke dekhane se saMskAra grahaNa karake gavaya ko dekhane para gAya ke samAna gavaya hai-aisA jJAna hotA hai, usI prakAra bhaisa vagairaha dekhane vAle ko yaha gAya se vilakSaNa hai aisI vilakSaNa pratipatti bhI hotI hai| isalie pahale varNana kie gae sabhI meM pratyabhijJAna kA lakSaNa ghaTane se mava ke saba pratyabhijJAna hai| / tarka pramANa kA samarthana vyApti ke jJAna ko taka kahate hai / sAdhya aura sAdhana meM gamya gamaka bhAva ko pradarzita karane vAle aura usame jarAsA bhI heraphera nahI sahane vAle sambandha vizepa ko vyApti kahate haiM / vahI avinAbhAva hai aisA bhI kahA jAtA hai| avinAbhAva arthAt sAdhana kA sAdhya ke hone para honA-prabhAva meM vilakula nahIM honA / adhinAbhAva isa dusare nAma vAlI isa vyApti ke

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( 75 } paranAmyA etasyAH vyApteH pramitau yat sAdhakatamaM tadidaM tarkAkhyaM pramANaM pRthageva / pranena hi sAdhyasAdhanasambandhAjJAnanivRttiH kriyate / asyodAharaNaM tu yatra yatra dhUmastatra tatrA'gniriti / tarkoM hImAM vyApti sarvadezakAlopasaMhAreNa viSayI - karoti / yasmin kasmizcid deze, yasmin kasmizcit kAle yAvAn kazcid dhUmaH so'gnijanmA bhavati zranagnijanmA vA na bhavatItyevaMrUpaH sarvopasaMhAraH / pratyakSasya tu sannihita vartamAnaviSayatvAnna vyAptiprakAzakatvam / nanu yadyapi pratyakSamAtraM vyAptiviSayIkaraNe samartha na bhavati tathApi smaraNapratyabhijJAna sahakRtaH pratyakSavizeSastA viSayIkatu zavanuyAditi kiM tarkanAmnA pRthakapramANeneti cenna / sahakArizatasamavadhAne'pi pratyakSasya viSayAntarapravRtyayogAt / vastutastu jJAna karane me jo sarvotkRSTa sAdhaka hai - vaha tarka nAma kA pramANa bhinna hI hai / nizcaya se isake dvArA sAdhana sAdhya saMbandhI ajJAna dUra kiyA jAtA hai| isakA udAharaNa jahAM jahAM dhUvA hai vahAM vahAM agni hai / isa vyApti ko tarka sampUrNa deza aura sampUrNa kAla ke lie viSaya karatA hai| jisa kisI deza meM aura jisa kisI bhI kAla me jo kucha dhUvA hai vaha agni se paidA hotI hai, vinA agni ke kabhI nahIM hotI, yaha sarvopasaMhAra kA kA rUpa hai / pratyakSa to vyApti kA prakAzaka nahI ho sakatA kyoki vaha sannikaTa vartamAna padArtha ko hI viSaya karatA hai / zakA - yaha sahI hai ki sirpha pratyakSa to vyApti ke jJAna karane meM samartha nahI hai to bhI smaraNa aura pratyabhijJAna se yukta pratyakSa vizeSa to vyApti kA jJAna kara hI sakatA hai to phira tarka nAmakA alaga pramANa mAnane kI kyA zrAvazyakatA hai ? samAdhAna - yaha sahI nahIM hai| sau sahakArI milane para bhI pratyakSa kI vipayAntara meM pravRtti nahIM ho sakatI / vAstava me

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- ( 76 ) smaraNaM, pratyabhijJAna, bhUyodarzanarUpaM pratyakSaM ca militvA etIdRzamekaM jJAnaM samutpAdayanti yadvyAptigrahaNasamartha, tarko'pi sa eva / nanu anumAna vyApti gRhNIyAditi cenna, prakRtAnumAnAparA. numAnakalpanAyAmanyonyAzrayA'navasthA'vatArAt / pratyakSapRSThabhAvI vikalpo vyApti gRhNAtItipakSepi tadvikalpasyApramAraNatva kathaM tadgRhItavyAptau samAzvAsaH, pramANatve tu pratyakSAnumAnAtiriktaH tarka eveti siddha takhyi pRthakapramAraNamiti / nanu vyApyAropeNa vyApakArogarUpastoM mithyAjJAnameveticenna, tasya mithyAjJAnatve'numAsya na kadAcidapi prAmANyaM syAditi tarkasya prAmANyamavazyameva svIkartavyam / to smaraNa, pratyabhijJAna aura puna: darzana rUpa pratyakSa milakara aise eka jJAna ko paidA karate hai jo vyApti kA jJAna karane meM samartha hai, aura vaha jJAna tarka hI hai| anumAna vyApti kA jJAna karalegA yaha bhI ThIka nahI baitthtaa| prakRta anumAna ke liye dUsare anumAna kI aura usake lie dUsare aura anumAna kI kalpanA karane para anyonyAzraya aura anavasthA doSa kA pramaMga upasthita hogaa| pratyakSa ke bAda me honevAlA vikalpa vyApti ko jAna legA-isa pakSa meM bhI usa vikalpa ke apramANa hone para usake dvArA grahaNa kI gaI vyApti kA vizvAsa kaise hogA aura yadi vaha vikalpa pramANa hai no pratyakSa anumAna ke alAvA vaha tarka pramANa hI hai| isa taraha tarka nAma kA prabhAraNa bhinna siddha ho jAtA hai / zakA-vyApya (sAdhya-agni) ke Aropa se vyApaka (sAdhanadhUvA) kA Aropa rUpa jo tarka hai vaha mithyAjJAna hI hai ? samAdhAna-aisA kahanA ThIka nahI / tarka ko mithyAjJAna mAnane para anumAna ko kabhI pramANatA nahI hogI, isalie narka pramANa kI pramANatA avazya svIkAra karanI cAhie /

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( 77 ) anumAnaprAmANyasamarthanam -sAdhanAta sAdhyavijJAnamanamAnaM / yathA parvato vahnimAn ghUmAditi / sAdhanamanyathAnupapatyekalakSaNaM, . sAdhyAvinAbhAvitvena nizcito heturiti proktatvAt / sAdhya tu iSTAbAdhitAsiddharUpa / tathA cAvinAbhAvaikalakSaNasAdhanajJAnAd yat sAdhyajJAnaM bhavati tadanumAnaM / tasya dvau bhedau, svaarthaanumaan| parAthonumAnavikalpAt / svaprattipattihetuH svArthAnumAnaM parapratipattihetuzcaparArthAnamAnam / svayameva nizcitAd dhUmAdayaM pradezo vahnimAnitijJAnaM yadA bhavati tadA tat svArthAnumAnaM procyate / asya svArthAnumAnasya zrINi aGgAni-dharmI, sAdhyaM, sAdhanaJca / tatra sAdhana gamakatvenAGga, sAdhyaM gamyatvena, dharmI tu sAdhyadharmA - not anumAna pramANa kA samarthana - 1080 sAdhana se sAdhya ke jJAna ko anumAna kahate hai| jaise parvata agnivAlA hai dhUmavAlA hone se / anyathAnupapatti rUpa se nizcita honA arthAt sAdhya ke binA na honA yahI eka mAtra sAdhana kA lakSaNa hai| jisakA sAdhya ke sAtha avinAbhAva nizcita hai use hI hetu kahA gayA hai / iSTa, abAdhita aura asiddha ko sAdhya kahate hai| isa taraha avinAbhAva lakSaNa vAle sAdhana ke jJAna se jo sAdhya kA jJAna hotA hai vaha anumAna hai / usake do bheda hai, svArthAnumAna aura parArthAnumAna / paropadeza ke vinA svata: hI sAdhana se sAdhya ke jJAna ko svArthAnumAna kahate hai aura dUsaroM ke upadeza ke dvArA sAdhana se sAdhya ke jJAna ko parArthAnumAna kahate hai / apane Apa hI nizcita dhUma se yaha pradeza agni vAlA hai aisA jJAna java hotA hai tava vaha svArthAnumAna kahalAtA hai| isa svAryAnumAna ke tIna aMga hai-dharmI, sAdhya aura sAdhana / sAdhana gamaka hone se, sAdhya gamya hone se aura dharmI sAdhya dharma

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tyasya svArthAnumAnavat dvau ava dhAratvena / pakSo heturityaGgadvayamapi svArthAnumAnasya / etatta, vivakSAyAH vaicitryAt, sAdhyadharmaviziSTasya dharmiNa eva pakSatvAt / paropadezApekSasAdhanajJAnAd yat sAdhyavijJAnaM bhavati tatparArthAnumAna / pratijJAheturUpaparopadezAt zroturutpanna sAdhanajJAnahetukaM sAdhyaparijJAnaM parArthAnumAnamityartha. / parvato'ya vahnimAna dhUmavattvAnyathAnupapatteH, tathaiva dhUmavattvopapatterveti vAkyamAkaNyaM tadvAkyAtha vicArayataH smRtavyAptikasya zroturanumAnamupajAyate / etasya parArthAnumAnaprayojakavAkyasya svArthAna yavau, pratijJA hetuzceti / tatra pakSavacana pratijJA, yathA parvato vahnimAniti / sAdhanavacanaM hetuH, yathA dhUmavattvAnyathAnupapattekA AdhAra hone se aMga hai| svArthAnumAna ke pakSa aura hetu ye do aMga bhI mAne jAte hai| yaha sava kathana kI vicitratA hai, kyoMki sAdhya dharma viziSTa dharmI ko hI pakSa kahate haiM / paropadeza se hone vAlA sAdhana se sAdhya kA jJAna parArthAnumAna hai / pratijJA hetu rUpa paropadeza se zrotA ko utpanna hone vAlA sAdhya kA jJAna parArthAnumAna kahalAtA hai| jaise yaha parvata agnivAlA hai, dhUma vAlA hone se-yA dhUma vAlA anyathA nahIM ho sktaa| isa vAkya ko sunakara aura usa vAkya ke artha kA vicAra karatA hugrA jisa zrotA ne agni aura dhUma kI vyApti grahaNa kI hai, use vyApti kA smaraNa hone para jo agnijJAna utpanna hotA hai vaha parArthAnumAna hai| isa parArthAnumAna ke prayojaka vAkya ke do avayava hote hai / eka pratijJA aura dUsarA hetu / dharma aura dharmI ke samudAya rUpa pakSa ke vacana ko pratijJA kahate hai, jaise yaha parvata agni vAlA hai| sAdhya se avinAbhAva rakhane vAle sAdhana ke vacana ko hetu kahate haiM, jaise dhUma vAlA anyathA nahIM ho sakatA yA dhUma vAlA hone se / hetu ke ina donoM

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( 76 - riti tathaivacUmavattvopapatteriti vaa| anayorhetuprayogayoruktivaicitryamAnaM, prathame niSedhamukhena kathana dvitIye tu vidhimukheneti, dvayorekaneva prayoktavyaM / dhUmAdityapi prayoktuM zakyate veti / ___ naiyAyikAstu parArthAnamAnasya paMcAvayavAn svIkurvanti, pratijJAhetUdAharaNopanayanigamanAkhyAn / tatta nAvazyaka, pUrvotAbhyA dvAbhyAmevAvayavAbhyA pratijJAheturUpAbhyA paryAptatvAt / vItarAgakathAyAM tu ziSyAbhiprAyAnarodhena yadyapi avayavAdhikyamapi syAt kintu vijigISukathAyA pratijJAheturUpAvayavadvayenaiva paryApta: anyaravayavaiH na kimapi prayojanam / vijigISukathA hi vAdiprativAdino: svamatasthApanArtha pravartamAno vAgvyApAraH / guruziSyANAM jijJAsUnAM vA rAgadveSarahitAnAM tattvanirNayaparyantaM prayogo meM koI antara nahI hai- kahane kI vicitratA mAtra hai| pahalA kayana niSedha rUpa se hai aura dUsarA vidhi rUpa se / donoM me se eka kA hI prayoga karanA caahie| dhUvA hone se yaha bhI prayoga kiyA jA sakatA hai| naiyAyika to parArthAnumAna ke pAca aga svIkAra karate haipratijJA, hetu, udAharaNa, upanaya aura nigamana / para ye pAMca aMga svIkAra karanA jarUrI nahIM hai, pahale kahe gaye pratijJA hetu rUpa do avayava mAnanA hI kAphI hai| vItarAga kathA meM to ziSya ko samajhAne ke lie yadyapi adhika avayava bhI mAne jA sakate haiM lekina vijigISu kathA meM to pratijJA aura hetu rUpa do avayava hI paryApta haiM, anya avayava mAnane meM koI phAyadA nahIM hai| vAdI aura prativAdI logoM kA apane apane pakSa kI puSTi ke lie jo vacana vyavahAra hotA hai vaha vijigISu kathA kahalAtI hai / tathA rAgadvapa rahita tatvajJAna kI icchA rakhane vAle guruziSyo ke tatva nirNaya hone taka jo vacana vyavahAra calatA hai

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{ 80 ) pravarttamAno vacanavyavahAro vItarAgakathA / vAdastu vijigIpu-. kathArUpaH, tasmin na pUrvoktAvayavAdhikyasya prayojanaM / vItarAgakathAyA tu ziSyAnurodhena dvau vA trayo vA catvAro vA paJca vA avayavA bhavanti / "prayogaparipATI tu pratipAdyAnurodhata" ityuktatvAt / ke te paJcAvayavA iti cet, parvato vahnimAnitipratijJA, dhUmavattvAditihetuH, yatra yatra dhUmastatra tatra vahniryathA mahAnasaH, yatra vahnirnAsti tatra dhUmo'pi nAsti yathA mahAhadaH, iti udAharaNaM / dhUmavAzcAyamityupanayaH, tasmAd vahnimAnitinigamanam / nanu bhavadbhiruktamanyathAnupapattyekalakSaNa sAdhanaM; kintu tat trirUpaM paMcarUpa vAstu / pakSadharmasapakSasatvavipakSavyAvRttayo hi vaha vItarAga kathA hai / vijigIpukathA vAdakathA hai- usameM to pUrva cacita do avayavo se adhika kI koI jarUrata nahIM hai| vItarAga kathA me to ziSya kI yogyatA bheda se do yA tIna yA cAra athavA pAMca bhI avayava mAne jA sakate hai / "avayavoM ke prayoga kA tarIkA to zipya kI yogyatA ke AdhAra para hotA hai"-aisA zAstro me kahA gayA hai / una pAca avayavo kA prayoga isa prakAra hai / parvata agnivAlA hai-yaha pratijJA hai| dhUmavAlA hone se yaha hetu hai / jahAM jahAM dhUvAM hai vahA vahAM agni hai jaise ki rasoIghara-jahA jahA agni nahIM hai vahA vahA dhUvAM bhI nahIM hai jaise ki tAlAva-yaha udAharaNa hai / yaha parvata bhI vUma vAlA hai- yaha upanaya hai| isalie agni vAlA hai-yaha nigamana hai| zaMkA-Apane hetu kA lakSaNa eka mAtra anyathAnupapatti kahA hai arthAt hetu kA sAdhya ke abhAva me kabhI nahI pAyA jaanaa| lekina vaha hetu tIna rUpa vAlA yA pAca rUpa vAlA ho isame pApako kyA Apatti hai| pakSadharmatva, sapakSasatva aura vipakSa vyAvRtti pe hetu ke tIna rUpa hai aura ina tInoM se saMyukta avAdhita

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hetoH trINi rUpANi / paJcarUpANi tU etattrayaviziSTAvAdhitaviSayatvAsatpratipakSatve / yadi heto trairUpyaM pAMcarUpya vA lakSaNa syAt kA hAniriti cenna, trairUpye pAMcarUpye vA hetorlakSaNe'vyAtyativyAptidopApatte / udeSyati zakaTa kRttikodayAdityAdisaddhatau trairUpyapAcarUpyAbhAve'pi gamakatvadarzanAdavyApti / gabhasthA maitratanayaH zyAmo maitratanayatvAdityAdi asaddhetau trairUpyapAMcarUpyasaMbhave'pi gamakatvAdarzanAdativyAptiH / anyathAnupannatvaM hetolakSaNaM tu na kutrApi ativyApnoti / na ca tasya kutracidavyAptirvAata etadeva hetoH samIcInaM lakSaNa / yatrAnyathAnupapattistatra na rUpyasya pAcarUSyasya vA''vazyakatA / yatra caipA viSayatva aura asatpratipakSatva ye pAca rUpa hai / yadi hetu kA trirUpatA yA paca rUpatA lakSaNa ho to kyA nukasAna hai ? samAdhAna-aisA kahanA ThIka nahI / hetu kA lakSaNa trirUpatva aura paca rUpatva mAnane me avyApti aura ativyApti doSa kA prasaga AtA hai| zakaTa arthAt rohiNI nakSatra kA udaya hogA kyoki kRttikA kA udaya ho gayA hai-isa samIcIna hetu me na trirUpatA hai aura na paMca rUpatA, phira bhI sAdhya kA jJAna karAne vAlA hone se pramANa hai| isa hetu me hetu kA lakSaNa ghaTA nahI ataH avyApti dopa dUSita hai / garbha me AyA huA mitra kA putra zyAma hogA kyoki vaha mitra kA putra hai-jaise ki usake anya zyAma putra / isa taraha ke asamIcIna hetu me virUpatA aura paMcarUpatA milane para bhI vaha apane sAdhya kA jJAna nahI karAtA ataH ativyApti dopa se dUSita hai / hetu kA lakSaNa anyathAnapapannatva mAnane para to na kahI ativyApti doSa pAtA hai aura na kahI avyApti hI, isalie yahI hetu kA baDhiyA lakSaNa hai| jahA anyathAnupapatti hai vahA virUpatA yA paMcarUpatA kI pAvazyakatA hI nhiiN| aura jahA anyathAnupapatti nahIM hai vahA ye

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nAsti tatra nirarthakametadvaya / tathA coktam) anyathAnupapannatvaM yatra tatra trayeNa kim / nAnyathAnupapannatvaM yatra tatra trayeNa kim / ___ ida bauddhAnuddizya / naiyAyikAn prati tu (6)anyathAnupapannatvaM yatra kiM tatra paJcabhiH / 178) nAnyathAnupapannatvaM yatra ki tatra paJcabhiH / eSa hetuHsaMkSepato dvividhaH / vidhirUpaH pratipedharUpazceti / vidhirUpo'pi dvividho, vidhisAdhakaH pratiSedhasAdhakazceti / tatra prathamo'nekavidhaH-kazcitkAryarUpaH yathA parvato vahnimAn dhUmavatvAditi / kazcit kAraNarUpo yathA vRSTirbhaviSyati viziSTameghAnyathAnupapatteriti / kazcidvizeSarUpo yathA vRkSo'yaM nimba dono hI vyartha hai| aisA hI bauddho ko lakSya karake pAtra svAmI ne kahA hai "jahA anyathAnupapatti yA avinAbhAva hai vahA trairUpya mAnane se koI hita nahI aura jahA anyathAnupapatti nahIM hai vahA trirUpatA hone para bhI vaha hetu asamIcIna hI hai, ataH vyartha hai| naiyAyikoM ko lakSya karake prAcArya vidyAnanda ne bhI kahA hai: jahA anyathAnupapannatva hai vahA paca rUpa mAnane se kyA lAbha hai mora jahAM anyathAnupapannatva nahI hai-vahA paca rUpasva rahakara bhI vyartha hI hai| yaha hetu sakSaipa se do prakAra kA hai-vidhi rUpa aura pratiSedha rUpa / vidhi rUpa bhI vidhi sAdhaka aura pratiSedha sAdhaka se do prakAra kA hai| inameM pahalA aneka prakAra kA hai| koI karmarUpa hotA hai-jaise parvata agni vAlA hai ghumavAlA hone se / koI kAraNa rUpa hotA hai- jaise varSA hogI anyathA aise viziSTa bAdala utpanna nahI hote| koI vizeSa rUpa hotA hai-jaise yaha

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/ 83 ) tvAt / kazcitpUrvacaro yathA udeSyati zakaTa kRttikodayAt / kazciduttaracaro yathA udgAd bharaNI prAk kRttikodayAt / kazcitsahacaro yathA Amra rUpavat rasavattvAt / ete hi hetavo bhAvarUpA bhAvarUpAnevAgnyAdIn sAdhayantIti vidhisAdhakavidhirUpAH procyate / ataevAviruddhopalabdhaya ityapyUcyante / dvitIyastu niSedhasAdhaka viruddhopalabdhiriti yAvat, yathA nAsya mithyAtvaM AstikyAnyathAnupapatteH / yathA vA nAsti vastuni sarvathaikAntaH anekAntatvAnyathAnupapatteH / pratiSedharUpo'pihetudvividho-vidhisAdhakaH pratiSedhasAdhakazceti / Adyo yathA astyatra prANini samyaktvaM viparItAbhinivezAbhAvAt / dvitIyo yathA nAstyatra dhUmo vahnayanupalabdheH / vRkSa hai nIma hone se 1 koI pUrvacara hotA hai-jaise zakaTa tAre kA udaya hogA kyoki kRttikA tAre kA udaya hogayA hai| koI uttaracara hotA hai-jaise bharaNI kA udaya pahale ho cukA kyoMki kRttikA kA udaya ho gayA hai / koI sahacara hotA hai-jaise grAma rUpa vAlA hai rasavAlA hone se| nizcaya se ye sAre hetu sadbhAva rUpa haiM aura satsvarUpa agni vagairaha ko siddha karate hai| isalie inhe vidhi-sAdhaka vidhirUpa hetu kahate haiN| aviruddhopalabdhi nAma se bhI ye pukAre jAte hai| dUsarA nipegha sApaka hai jo viruddhopalabdhi nAma se bhI kahA jAtA hai-jaise isa jIva ke mithyAtva nahIM hai, hotA to AstikatA nahI ho sakatI thI / athavA vastu meM sarvathA ekAnta nahI hai, hotA to anekAntatva kI utpatti nahIM ho sakatI thii| pratighedha rUpa hetu bhI do prakAra kA hai-vidhi sAdhaka aura pratiSedha sAdhaka / pahalA-jaise isa jIva me samyaktva hai kyoMki viparIta Agraha nahI hai / dUsarA- jaise yahAM dhUvA nahI hai kyoki agni

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anayo. prathamo viruddhAnupalabdhiH, dvitIyastu aviruddhAnupalabdhirityapi nigadyate / pUrvoktahetulakSaNarahitA ye hetavaste hetvAbhAsA eva / hetulakSaNarahitatve'pi hetuvadavabhAsamAnatvAt / te ca catvAro'siddhaviruddhAnakAntikAkiJcitkarabhedAt / tatra asatsattAnizcayo'siddhaH, tasya dvau bhedI, prathama. svarUpAsiddho yathA zabda pariNAmI cAkSupatvAt / zabdasya zrAvaraNatvAccAkSuSatvAbhAvo nizcitaH itisvarUpAsiddhatvamasya / dvitIyaH sadigdhAsiddho yathA kazcinmugdhabuddhi pratyAha-agniratra dhUmAta, tasya vASpAdibhAvena bhUtasaghAte saMdehAt / sAdhyaviruddhavyApto viruddha., yathA apariNAmI zabda. kRtakatvAt / kRtakatvaM hi apariNAmavirodhinA pariNAmena vyAptamiti / upalabdha nahI hai / ina dono meM pahalA viruddhAnupalabdhi aura dUsarA aviruddhAnupalabdhi nAma se bhI kahA jAtA hai / jo hetu Upara cacita hetu lakSaraNa se rahita hai ve hetvAbhAsa hI haiN| uname hetu kA lakSaNa nahI rahatA para ve hetu ke samAna mAluma paDate hai, isalie ve hetvAbhAsa kahAte haiM / hetvAbhAsa ke 4 prakAra haiprasiddha, viruddha, anaikAntika aura akiNcitkr| sarvathA pakSa meM na pAyA jAne vAlA athavA jisakA sAdhya ke sAtha sarvathA avinAbhAva na ho vaha asiddha hetvAbhAsa hai| usake do bheda hai| pahalA bheda svarUpAsiddha hai-jaise zabda anitya hai-cAkSupa hone se / zabda ke zravaNa indriya janita hone se cAkSupatva hetu zabda me svarUpa se hI prasiddha hai / dUsarA bheda saMdigdhAsiddha hai-jaise kisI ne bhole manuSya ko kahA ki yahAM agni hai-dhU vA hone se / cUMki vaha dhUma aura bhApa kA antara nahIM jAnatA ata. bhApa ko dhUvA mAnakara usame agni kA anumAna karatA hai| sAdhya ke viruddha meM pAyA jAne vAlA viruddha hetvAbhAsa hai jaise zabda nitya hai kyoMki vaha banAyA huA hai| yahAM kRtakatva hetu nityatva ke vipakSIkSaNikatva ke sAtha vyApta hai| nityatva ke hai kyoMki vana vAlA viruna

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( 85 ) vipakSe'pyaviruddhavattiranaikAntikaH / sa dvividhiH, nizcitavRtti zaGkitavRttizca / tatra prathama bhanityaH zabdaH prameyatvAd ghaTavat / mAkAze nitye'pyasya nizcayAdasya nizcitavRttyanakAMtikatva / dvitIyastu nAsti sarvajJo vaktRtvAt, sarvajJatvena vaktRtvAvirodhAdasyazaGkitavRttyanaikAntikatvaM / jJAnotkarSe vacanAnAmapakarSAdarNanAt / . siddha pratyakSAdibAdhite ca sAdhye hetarakiJcitkaraH / siddhaH zrAvaNa' zabda. zavdatvAta / kicidakaraNAdasyAkiMcitkaratvaM / yathA'nuSNe'gnidravyatvAdityAdI kinycitkmshkytvaadkicikrtvmsti| AgamapramANasvarUpa prAptavAkyAdinibandhanamarthajJAnamAgamaH / vipakSa me bhI pAyA jAne vAlA anaikAntika hetvAbhAsa hai| * vaha do prakAra kA hai| pahalA nizcitavRtti aura dUsarA zakti vRtti / vahAM pahalA-jaise zabda anitya hai prameya hone se, ghaTa kI taraha / yahA prameyatva hetu kA vipakSabhUta nitya prakAza me pAyA jAnA nizcita hai, ataH yaha nizcittavRtti akAntika hai| dUsarA-sarvajJa nahI hai kyoki vaha vaktA hai / yahA sarvajJattva ke sAtha caktRtva kA koI virodha na hone se vaktRtva hetu zakita-vRtti anekAntika hai / kyoki jJAna kA utkarSa hone para vacano kA apakarSa nahI dekhA jaataa| siddha sAdhya me aura pratyakSAdi bAdhita sAdhya meM prayukta hone vAlA hetu akiJcitkara hai| jaise zabda zravaNa indriya janya hai zabda hone se / yahA hetu ke kucha bhI siddha nahIM karane se akiJcitkara-panA hai / jaise agni ThaNDI hai dravya hone se / yahA sAdhya ke pratyakSa bAdhita hone se hetu ko akiMcitkara-panA hai| ___ Agama pramANa kA samarthana prApta ke zabda ko sunakara yAhasta saketa mAdi ko dekhakara yA grantha ko lipi Adi ke paDhane se jo padArthoM kA jJAna hotA

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prAptastu yathArthavaktA / yo yathA'vaJcakaH sa tatrA''ptaH / idaM va vyavahArApekSayA''ptalakSaNaM, pAgamabhASayA tu prAptaH pratyakSamitasakalArthatve sati paramahitopadezako nirucyate / paramahitaM tu niHzreyasa tadupadeza eva arhataH prAdhAnyena pravRtteH / tasyaiva kevalajJAnapramitasakalArthatve sati paramahitopadezakatvAdAptatvaM / yadyapi siddhaparameSThI api sakalapadArthapratyakSadRSTA tathApi na sa Aptastasya paramahitopadezakatvAbhAvAta, tadabhAvazca zarIrAdyabhAvAt / nanu arthasya ko'rtha. yajjAnamAgamaH procyate / arthoDanekAMta' hai vaha Agama pramANa hai| prApta prAmANika vaktA ko kahate haiN| jo jisa viSaya meM avisaMvAdaka hai vaha usa viSaya meM prApta hai| Apta kA yaha lakSaNa vyavahAra kI apekSA se hai| prAgamika bhASA me to pratyakSa ke dvArA sampUrNa padArthoM kA jJAna ho jAne para arthAt sarvajJa hote hue jo parama hita arthAt Atma-kalyANa kA upadeSTA hotA hai use prApta kahate haiM / paramahita mokSa ko kahate haiM aura aise upadeza meM arhantoM ko hI pradhAnatA se pravRtti hotI hai| usa arhanta ke hI kevala-jJAna ke dvArA sampUrNa padArthoM kA pratyakSa hone para parama hitopadezaka hone se prApta-panA hai| yadyapi siddha parameSThI bhI sampUrNa padArtho ke jJAtA hai phira bhI ve prApta nahIM, kyoki ve hitopadezI nahI aura usakA kAraNa zarIra vagairaha kA na honA hai| ___ yadi yaha kahA jAya ki artha zabda kA kyA artha hai jisake ki jJAna ko Agama kahA jAtA hai to vaha artha arthAt padArtha anekAntAtmaka hotA hai / anuvRtta aura vyAvRtta pratyaya ke viSaya

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( 87 ) anaka antAH-anuvRttavyAvRttapratyayagocarAH sAmAnyavizeSAdayodharmAH yasya so'nekaaNtH| nanu AgamasyApauruSeyatvAnnityatvAcca kathamAptavAkyanibaMdhanatvamiticenna,pAgamasya sarvathA'pauruSeyatvanityatvAbhAvAt / mAgamo hi dravyAdisAmAnyApekSayA anAdinidhana iSyate, nahi kenacita puruSeNa kvacita kadAcita kathacidutpekSita.saH / dravyAdivizeSApekSayA tu Adirantazca bhavatItyAptavAkyanibaMdhanatvamAgamasyocitameva / / adhunA pramANasvarUpasaMkhyAnirUpaNAnantaraM tadviSayaphalayorapi kiJcit prastUyate / pramANasya viSayo hi sAmAnyavizeSAtmakaM - bhUta sAmAnya vizeSa vagairaha aneka anta-arthAt dharma jisameM hote hai yaha anekAntAtmaka kahalAtA hai| jaise ki padArtha sAmAnya vizeSAdi aneka dharma-yAlA hai kyoMki baha anuvRtta vyAvRtta pratyaya kA viSaya hai| / zakA-Agama to apauruSeya aura nisya hotA hai phira usako Apta-vAkya-janyatva kaise sambhava hai ? samAdhAna-aisA kahanA yukti saMgata nahI, kyoki Agama sarvathA apauruSeya aura nitya nahIM hotaa| nizcaya se dravyAdi sAmAnya kI apekSA se pAgama ke nitya-panA svIkAra kiyA gayA hai, kyoki kisI bhI puruSa ke dvArA vaha dravya kahI kabhI kisI taraha banAyA nahIM gayA / dravyAdi vizeSa kI apekSA se to Adi bhI hotA hai aura anta bhI, ataH mAgama ke prApta-vAkya kAraNatA ucita hI hai| pramANa kA svarUpa maura sakhyA varNana karane ke vAda aba pramANa kA viSaya aura phala kA kucha varNana kiyA jAtA hai| nizcaya se pramANa kA viSaya sAmAnya vizeSAtmaka vastu hai| Foin

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( 88 ) vastu / na kevalaM sAmAnya, nApi kevalo vizepo, nApi dvayaM svataMtram ; kintu tadAtmakaM vastu pramANagrAhya tasyaiva vastutva. samarthanAt / tathAcokta-"anuvRttavyAvRttapratyayagocaratvAt pUrvotarAkAraparihArAvAptisthitilakSApariNAmenArthakriyopapattezca / " gorityAdipratyayo'navRttakAra | zyAma zabala ityAdi pratyayazca vyaavRttaakaarH| vastu pUrvAkAraM jahAti tadAnImeva cottarAkAraM svIkaroti dravyAtmanA ca tadeva tiSThati / etena vastuni catvAro dharmA. siddhA bhvNti| sAmAnyadvaya vizeSadvaya ceti / eka tiryaka sAmAnya sadRzapariNAmAtmaka khaNDamuNDAdipu gotvavat / parAparaparyAyavyApidravyamUddhvatAsAmAnyaM dvitIya, sthAsAdiparyAyapu mRttikAvat / tathaiva eka. paryAyAkhyo vizeSa: na kevala sAmAnya rUpa aura na kevala vizeSa rUpa aura na svatantra rUpa se dono rUpa, kintu sAmAnya vizeSAtmaka vastu hI pramANa kA viSaya hai / aura vastu bhI vAstava me vahI hai jo sAmAnya vizepAtmaka ho| aisA hI kahA hai- "anavRtta vyAvRtta (sAmAnya vizeSa) pratyaya kA vizada hone se pUrva prAkAra kA chor3anA, uttara AkAra kA grahaNa karanA aura kisI na kisI AkAra se sthira rahanA rUpa zrilakSaNa pariNamana se artha kriyA kI utpatti hotI hai| gAya gAya yaha sadRza pratIti anavRttAkAra pratyaya hai| kAlI gorI yaha vizeSa pratIti vyAvRttAkAra pratyaya hai| vastu pahale ke AkAra ko choDatI hai aura usI samaya dUsare AkAra ko grahaNa karatI hai aura dravya rUpa se sthira rahatI hai| isase vastu meM cAra dharma siddha hote hai- do sAmAnya aura do vizeSa / eka tiryaka sAmAnya hai jo sadRza pariNamana vAlA hotA hai-jaise khaMDI muDI gAyoM meM go-pnaa| dUsarA UrdhvatA sAmAnya hai jo pahalI aura vAda kI paryAyo meM rahane vAlA eka dravya hai-jase sthAsa, kozakuzUlAdi paryAyoM meM rahane vAlI miTTI / isI prakAra eka paryAya

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( 6 ) ekasmin dravye kramabhAvipariNAmarUpaH prAtmani harSaviSAdAdivat / dvitIyo'rthAntaragatavisadRzapariNAmAtmako vyatirekAkhyo gomahi. pAdivat / pramANaphalaM tu dvividhaM / sAkSAtphalamajJAnanivRttiH, paramparayA tu hAnopAdAnopekSAH / tatphalaM pramANAdabhinna bhinna ca / tha: pramimIte tasyaivAjAnanivRttirbhavati, sa eva jahAtyAdatte upekSate ceti prtiitiskljnaanubhvsiddhaa| ataH pramANaphalayorabheda eva / karaNakriyApariNAmabhedAtta bheda iti / pramANa hi karaNaM, tatphalaM tu pramitirUpA kriyA iti / // iti dvitIyo'dhyAya. / / - nAma kA vizeSa hotA hai jo eka hI dravya meM eka ke bAda eka hone vAlI paryAya rUpa hotA hai-jaise AtmA me sukha duHkha vagairaha / dUsarA vyatireka nAma kA vizeSa hai jo dUsare padArthoM meM rahane vAlA bhinna paryAya rUpa hotA hai, gAya bhaiMsa kI taraha / pramANa kA phala do prakAra kA hai| usakA sAkSAt phala ajJAna kA miTanA hai to paramparA phala tyAga upAvAna aura upekSA buddhi hai| vaha phala pramANa se abhinna bhI hai aura bhinna bhI / jo jAnatA hai usIkA ajJAna miTatA hai, aura vahI choDatA hai yA grahaNa karatA hai athavA upekSA karatA hai, aisI pratIti saba logoM ko anubhava siddha hai| isalie pramANa aura phala abhinna hI hai| aura karaNa kriyA rUpa pariNamana ke bheda se bheda bhI haiN| pramANa karaNa hai javaki usakA phala jAnanai rUpa kriyA hai| ' [dUsarA adhyAya samApta hunaa| ]

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vRtIyo'dhyAyaH nayasvarUpam pramANanayairadhigama iti padArthAdhigamahetatvena nirdiSTayo: pramANanayayoH pramANaM vyAkhyAtaM / sAmprataM nayo vyAkriyate / nayo hi pramANavikalpa: tasya vikalAdezatvAt / tathA coktaM-"sakalAdezaH pramANAdhIno vikalAdezo nayAdhInaH / " pramANato vastu parigRhya pariNativizeSApekSayArthAvadhAraNaM nayasya prayojanaM / etadeva spaSTayitu zAstrakArastasyAnekAni lakSaNAni niruktAni / tathA hi-vastunyanekAntAtmanyavirodhena tRtIya adhyAya naya svarUpa pramANa aura nama se tattvoM kA jJAna hotA hai- isa sUtra me padArthoM ke adhigama ke upAya rUpa meM kahe gaye pramANa aura naya meM se pramANa kA varNana kiyaa| aba naya kA vyAkhyAna kiyA jAtA hai| naya nizcaya se pramANa kA hI vikalpa hai; kyoki vaha vikalAdezI hai| aisA hI kahA hai-"sakalAdeza pramANa ke AdhIna hai to vikalAdeza naya ke" / arthAt pramANa vastu ke pUrNa rUpa ko grahaNa karatA hai aura naya usake azo ko| pramANa ke dvArA jAnI gaI vastu ke sambandha me vizeSa paryAya kI apekSA se padArtha kA nizcaya karanA naya kA prayojana hai| isI prAzaya ko spaSTa karane ke lie zAstrakAro ne usake aneka lakSaNa prarUpita kie haiN| jaise ki-aneka dharma vAlI vastu me virodha rahita hetu kA

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( 1 ) hetvaparaNAt sAdhyavizeSasya yAthAtmyaprAparaNapravaNaprayogo nayaH / athavA nAnAsvabhAvebhyo vyAvRtya ekasmin svabhAve vastu nayati prApnotIti ny.| athavA zrutapramANavikalpo nayaH / jJAturabhiprAyo vA nayaH / imAni ca sarvANi lakSaNAni ekamevArtha pratipAdayanti / pramAraNaM hi dravyaparyAyAtmakaM sAmAnyavizeSAtmakaM vA vastu vijAnAti / nayasya tu na tAdRzaM sAmarthya / sa hi vastu vijAnan kevalaM tasya dravyatvAMzaM vijAnIyAt paryAyatvAMzaM vaa| tattu na sakalaM vastu, tAdRzAMzasya vikalatvAt / sakala tu vastu dravyaparyAyAtmakaM / ata eva pramANasya sakalAdezatvaM nayasya ca vikalAdezatva suprasiddha nanu svArthanizcAyakatvAnnayaH pramANamiti cenna, tasya svArthe / prayoga karate hue yathArtha sAdhya vizeSa kI prApti karane kA jo uttama tarIkA hai vahI naya hai| athavA bhinna bhinna svabhAvoM se haTakara eka svabhAva meM vastu ko jo prApta karAtA hai vaha naya hai| athavA zruta jJAna ke vikalpa ko naya kahate haiM / athavA jJAtA ke abhiprAya vizeSa ko naya kahate hai / ye sAre ke sAre lakSaNa eka hI artha kA pratipAdana karate hai / pramANa nizcaya se dravya paryAyAtmaka athavA sAmAnya vizeSAtmaka vastu ko jAnatA hai| lekina naya kI vaisI sAmarthya nahIM hai / vaha to vastu kA jJAna karatA humA kevala usake dravyAMza ko jAna sakegA yA paryAyAMza ko hii| para vaha to vastu kA pUrNa svarUpa nahIM hai| kevala dravyAMga yA paryAyAza to vastu kA apUrNa rUpa hai / vastu kA pUrNa rUpa to draSya paryAyAtmaka hotA hai| isIlie pramANa ko sakalAdezI aura naya ko vikalAdezI kahA jAnA suprasiddha hai| zaMkA-apane artha kA nizcaya karAnevAlA hone se naya pramANa hI hai|

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( 92 ) kadezanirNayalakSaNatvAt pramANAd bhinnatvAt / nanu svArthekadezo vastu avastu vA ? yadi vastu tahi tatparicchedako nayaH pramANa, yadi avastu tahi tadviSayo nayo mithyAjJAnamiti na vaktavyaM / svArthakadezo hi na vastu nApyavastu, apitu vastvaMzaH / yathA samudraikadezo na samudro nApyasamudraH api tu tasyaikadezaH / tanmAtro yadi samudraH tahi zeSAzo'samudraH syAt, samudrabahutA vA bhavet / tasyAsamudratve tu kva samudravAgvijJAnapravRttiH / nanu nayo yadi vastuna ekamevadharma gRhNAti tarhi tasya mithyAjJAnatvaM syAt / vastuna ekadharmAtmakatvAbhAvAt / taddhi anekAntAtmakamastIti samAdhAna-so bhI nahI hai / naya vastu ke eka deza kA hii| nirNAyaka hotA hai ataH vaha pramANa se bhinna hI hai| zakA-padArtha kA eka deza vastu hai yA avastu ? agara vastu hai to usa vastu ko jAnane vAlA naya pramANa hI hogA aura yadi avastu hai to usako viSaya karane vAlA naya mithyAjJAna hogaa| samAdhAna-aisA nahIM kahanA cAhie / naya ke dvArA grahaNa kiyA jAne vAlA vastu kA eka deza nizcaya se na to vastu hai aura na avastu hI; kintu vaha vastu kA aza hai| jisa taraha ghaDe me bhare hue samudra ke jala ko na samudra hI kaha sakate hai aura na asamudra hI; kintu vaha samudra kA eka aMza hai| agara ghaTa pramANa jala hI samudra ho to vAkI aza asamudra kahalAyegA athavA jitane jala ke ghaDe hoge utane samudra kahe jAyege to samudra aneka ho jaayege| aura yadi use asamudra kahoge to samudra vacana ke jJAna kI pravRtti kahA hogii| ataH jaise ghaDe kA jala samudra kA eka deza hai, asamudra nahIM, usI taraha naya bhI pramAraNaikadeza hai, apramANa nhii| zaMkA- agara naya vastu ke eka hI dharma ko grahaNa karatA hai to vaha mithyAjJAna hogA kyoMki vastu eka dharmAtmaka nahIM hogI vaha to aneka dharmAtmaka hotI hai /

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cenna, anekAntAtmakasyA'pi vastunaH ekadharmAtmakatvajJAnamapi dharmAntarAnipedhakaM samyagjJAnameva / taddhItaradharmaniSedhaka mithyAjJAna syAditi na nayasya mithyAjJAnatva, tasya sApekSatvAt / tato nayasya svArthaMkadezanirNayalakSaNatvaM samIcInam / . eSa nayo dvividho dravyAthikaH paryAyAthikazceti / dravyAthikasya trayo bhedA , naigamaH saMgraho vyavahArazceti / nigamaH sakalpastatrabhavo naigamaH / ayaM hi nayo'nabhinirvattArthasaMkalpamAtragrAhI, yathA jalendhanAdyAharaNe vyApriyamANa kaJcit puruSa kazcit pRcchati kiM karoti bhavAn ?sa Aha aodana pacAmIti, kintu na samAdhAna-aisA nahI hai| vastu ke aneka dharmAtmaka hone para bhI usake eka dharma ko jAnane vAlA naya yadi dharmAntaro kA niSedha nahIM karatA arthAt apane aza ko mukhya rUpa se grahaNa karake bhI anya aMzo ko gauNa to kare para unakA nirAkaraNa na kare, unakI apekSA kare to vaha samyagjJAna hI hai / agara vaha itara dharmoM kA nipedha karatA hai vo vaha nizcaya hI mithyAjJAna hai / ata naya mithyAjJAna nahIM hai kyoki vaha nayAntara kI apekSA karatA hai / isa prakAra naya kA vastu kA eka aMza jAnanA rUpa lakSaNa samIcIna hI hai| yaha naya do prakAra kA hai-dravyAthika aura paryAyAthika / dravya ko mukhya rUpa se grahaNa karane vAlA naya dravyAthika aura paryAya ko grahaNa karane vAlA naya paryAyArthika kahalAtA hai| dravyAthika ke tIna bheda hai-naigama, saMgraha aura vyavahAra / nigama sakalpa ko kahate hai usameM jo ho sase naigama kahate haiM / yaha naya vAstava me apUrNa padArtha me sakalpa mAtra ko grahaNa karatA hai| jaise ala Indhana vagairaha lAne meM lage hue kisI purupa ko koI pUchatA hai ki Apa kyA karate hai ? vaha kahatA hai cAMvala pakAtA hai, lekina

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(64) tadaudanaparyAyaH sannihitaH, tadartha vyApriyate saH / naigamo'yamanyonyaguNapradhAnabhUtabhedAbhedaprarUpakaH, sarvathA'bhedavAdastu tadAbhAsaH / svajAtyavirodhenaikadhyamupanIyAvizeSeNa samastagrahaNAt saMgraha yathA sat, dravyaM, ghaTa ityAdi / sadityukta sarveSAM sattAdhArabhUtAnAmavizeSeNa saMgraho bhavati / dravyamityukta jIvAjIvatadbhadaprabhedAnA saMgrahaH / ghaTa ityukte sarveSA ghaTabuddhayabhidhAnaviSayabhUtAnAM saMgraha. / saMgraho hi pratipakSavyapekSo yAvanmAtratajjAtIyapadArtha grAhakaH / sarvathA sanmAtragrAhI tu tadAbhAsaH / saMgrahagRhIta - - vaha cAMvala rUpa paryAya abhI maujUda kahAM hai vaha usake lie vyApAra hI to kara rahA hai| yaha naigama naya dharma aura dharmI, guNa aura guNI me gauNa mukhya bhAva se bheda aura abheda donoM ko grahaNa karane vAlA hai| dharma aura dharmI me sarvathA bheda mAnanA naigamAbhAsa hai / jo eka vastu kI samasta jAti ko va usakI samasta paryAyo ko saMgraha rUpa karake eka svarUpa kahe, usako sagraha naya kahate hai, jaise sada, dravya, ghaTa vagairaha / sata aisA kahane se sampUrNa sat padArthoM kA saMgraha ho jAtA hai| dravya aisA kahane se jIva ajIvAdi tathA unake bheda prabhedAdi sabakA grahaNa hotA hai| ghaTa kahane para ghaTa rUpa se kahe jAne vAle saba ghaToM kA grahaNa ho jAtA hai| nizcaya se yaha saMgraha naya vipakSI kI apekSA na karatA huA jitane bhI eka jAti ke padArtha hai una saba ko grahaNa karatA hai| sarvathA sanmAtra ko grahaNa karane vAlA sagraha nahI sagrahAbhAsa hai| advata brahmavAda zavdAdvaita Adi sabhI saMgrahAbhAsa haiM kyoki isameM bheda kA sarvathA nirAkaraNa kara diyA hai| saMgraha naya meM abheda mukhya hone para bhI bheda kA nirAkaraNa nahIM- gauraNa avazya ho jAtA hai| sagraha naya ke dvArA sagRhIta artha kA vidhi pUrvaka bheda prabheda karane vAlA vyavahAra

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bhedako vyvhaar..| yathA yat sat tad dravyaM gurago vaa| dravya tu jIvadravyamajIvadravya vaa| jIvAjIvAvapi devanArakAdirghaTAdizceti / kAlpaniko bhedastadAbhAsaH / paryAyAthikrasyacatvAro bhedA.-RjusUtraH, zabdaH, samabhirUDha, evaMbhUtazceti / RjU praguraNa vartamAna sUtrayatIti RjusUtraH / pUrvAparakAlaviSayAnatizayya vartamAnakAlaviSayAnAdatta 'yaM nayaH atItAnAgatayovinaSTAnutpannatvena vyavahArAbhAvAt / nanu vartamAnaparyAyamAtragrAhakatvAdasya nayasya lokasaMvyavahAralopaprasaGga iticedatrAsya nayasya viSayamAtrapradarzanaM kriyate / lokasaMvyavahArastu sarvanayasamUhasAdhyaH / na cAyamatItAnAgatayo naya hai| jaise jo sat hai vaha dravya hai yA guNa hai| dravya hai to jIva dravya hai ki ajIva dravya / jIva hai to deva nArakI vagairaha, ajIva hai to pudgala dharma adharma vagairaha / vidhi-pUrvaka bheda na karake kalpanA se bheda karanA vyavahArAbhAsa hai| paryAyAthika naya ke cAra bheda haiM-RjUsUtra, zabda, samabhirUDha aura evaMbhUta / jo vartamAna ko viSaya kare vaha RjUsUtra hai| yaha naya atIta anAgata donoM paryAyoM ko choDakara vartamAna paryAya mAtra ko grahaNa karatA hai / atIta paryAya ke naSTa ho jAne se tathA bhAvI paryAya ke paidA na hone se vyavahAra nahIM ho sktaa| __zaMkA-yaha naya mAtra vartamAna paryAya kA grahaNa karane vAlA hone se loka vyavahAra kA lopa ho jaaygaa| samAdhAna-aisA nahIM hai| yahA isa naya kA viSaya mAtra dikhalAyA hai / loka vyavahAra to sampUrNa nayoM ke samUha dvArA calatA hai| aura yaha naya bhUta aura bhAvI kA niSedha karatA ho aisA bhI nahI hai| pratipakSa kI apekSA rakhatA hA yaha mAtra

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niSedha karoti / pratipakSasavyapekSa-vartamAna-paryAyamAtragrAhitvAdasya / kSaNikaikAntastu tadAbhAsa. / liGgasakhyAkAlAdInAM bhedAcchabdasya bhedakathanaM zabdanaya / dAra bhAryA kalatramityatra liGgabhedAt trayANAM bhinnatva / jalamApo varSA Rtu ityAdau saMkhyAbhinnatvAd bhinnatvam / vizvadRzvA'sya putro janitA bhAvi kRtyamAsIdityAdau kAlabhinnatvAd bhinnatvam / liGgAdibheda vinA zabdAnAmeva nAnAtvaikAntastadAbhAsaH / paryAyabhedAt padArthanAnAtvanirUpaka. samabhirUDhanayaH / zabdabhedazcedasti arthabhedenA'pi avazyaM bhavitavyam / anyathA zabda vartamAna paryAya kA grahaNa karane vAlA hai| arthAta yaha naya paryAya kI mukhyatA bhale hI kare para dravya kA astitva usakI dRSTi me gauNa rUpa meM rahatA hI hai / vauddha kA sarvathA kSaNikavAda RjUsUtra nayAbhAsa hai kyoMki usame mAtra paryAya rahatI he-dravya kA vilopa ho jAtA hai| liMga, sakhyA, kAla, kAraka ke bheda se zabda bheda hone para arthabheda kahanA zabda naya hai| dAra. bhAryA, kalatra iname liMga bhedahone se tIno zabdo ke arthame bhinnatA hai| jala, Apa, varSA Rtu ityAdi zabdo me sakhyA kI bhinnatA hove se artha kI bhinnatA hai| vizva ko dekhane vAlA isake putra ho gayA- yahA hone vAle kArya ko ho gayA aisA kahA gayA ataH kAla bhinnatA hone se artha kI bhinnatA hai| ligAdi bheda ke binA ekAnta rUpa se zabdo kI hI bhinnatA se artha bhinnatA mAnanA zabda nayAbhAsa hai| paryAyavAcI zabdo ke bheda se arthabheda nirUpaNa karane vAlA samabhirUDha naya hotA hai| yadi zabda-bheda hai to arthabheda avazya honA cAhie, nahI to zabda bhinnatA vyartha hogii| aizvarya kriyA

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(67 ) bhedasya nirarthakatva syAt / indanAdindra , zakanAcchakaH, pUrdArapAt puradara' ityAdiSu zabdabhedAdarthabhedo'pyastyeva / athavA nAnA'rthAn samatItyaikamarthamAbhimUkhyena rUDha., samabhirUDhaH, yathA gorityaya zabdo yadyapi vAgAdyanekArtheSu vartate tathApi pazuvizepe rUDhaH / athavA yo yatra vartate sa tatra sametyAbhirUDhaH samabhirUr3haH, yathA kva bhavAnAste, sa Aha AtmanIti / yadyanyasyAnyatra vRttiH syAt jJAnAdInA rUpAdInA cAkAze vRttirbhavet / paryAyanAnAtvamantareNApIndrAdibhedakathana samabhirUDhAbhAsaH / kriyAzrayeNa bhedaprarUpaNamevaMbhUtaH / etannayApekSayA svAbhidheyakriyApariNatikSaNa eva sa zabdo yujyate naanydaa| yadaivendati kI apekSA se indra zabda, zAsana kriyA kI apekSA se zaka zabda, pUraNa kriyA kI apekSA se purandara zabda- ina paryAyavAcI zabdoM me zabda ke bheda se artha bheda bhI hai hii| athavA aneka artho ko choDakara ke jo eka hI artha meM prasiddha ho usako jAne yA kahe so samabhirUDha naya hai| jaise go zabda ke gamana Adi aneka artha hote hai tathApi mukhyatA se gAya hI grahaNa hotA hai| athavA jo jahAM rahatA hai vaha vahA pUrNa rUpa se avasthita hai vaha samabhirUDha naya hai| jaise Apa kahAM rahate hai, vaha kahatA haimAtmA meN| agara anya kI anya jagaha sthiti ho to jJAna vagairaha tathA rUpAdi kA AkAza meM rahanA ho jAyagA / padArtha ko ekAnta rUpa mAnakara bhI indrAdi zabdoM kA bheda kathana karanA samabhirUDhAbhAsa hai| padArtha jisa samaya jisa kriyA meM pariNata ho usako usa kAla meM usI nAma se kahe yA jAne use evaMbhUta naya kahate hai| isa naya kI apekSA se zabda kA jo kucha abhidheya hai vaisI hI kriyA karate hue usa zabda kA prayoga kiyA jA sakatA hai anya samaya meM nahI / java indra parama aizvarya sahita ho tabhI use indra

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(68 tadevendro nAbhiSecako na pUjakaH | yadaiva gacchati tadaiva gona sthito na zayita iti / kriyAnirapekSatvena kriyAvAcakepu kAlpanikovyavahArastadAbhAsa. / epa pUrve catvAro'rthanayAH arthapradhAnatvAt / arthapradhAnatvaM ca zabdApekSA vinA'rthaprarUpaNamAtraparatvaM / avaziSTAzca traya' zabdanayAH zabdapradhAnatvAta, zabdapradhAnatvaM ca zabdApekSayA'rthaprarUpakatva / ete sarve'pi nayAH pUrvapUrvamahAviSayA: uttarottarA'lpaviSayAzceti / tathAhi naigamanayAt saMgraho'lpaviSaya sanmAtragrAhitvAttasya / naigamastu bhAvAbhAvaviSayatvAd bhuvissyH| yathaiva naigamasya bhAve saMkalpastathA'bhAve'pi / vyavahAraH saMgrahAdapi alpaviSayaH kahanA, pUjana abhiSekAdi karate hue indra nahI kahanA / gAya jaba cale tabhI gAya kahanA-baiThe aura sote hue nahI / kriyA ke anusAra zabda kA prayoga na kara anya zabda kA prayoga karanA evambhUtAbhAsa hai| ina sAta nayoM meM pahale ke cAra naya artha pradhAna hone se arthanaya hai| inako artha pradhAnatA isIlie hai ki zabdo kI apekSA ke binA mAtra ye padArtha kI prarUpaNA karate hai| bAkI bace huye tIna naya zabda zAstra kI bhUmikA adA karane se zabda 'naya hai| inhe zabda pradhAna kahane kA kAraNa yahI hai ki zabda kI apekSA padArtha kA nirUpaNa karate hai| ye saba naya pahale pahale vAle mahA viSaya vAle hai to Age Age vAle alpa viSayaka haiN| jaise ki naigama naya se sagraha naya alpa viSaya vAlA hai kyoMki vaha sat taka hI sImita hai| gama naya to sata aura asat dono ko viSaya karatA hai ataH mahAviSaya vAlA hai / negama naya jaise sat meM saMkalpa karatA hai vaise hI asata meM bhI / vyavahAra naya saMgraha naya se bhI alpa viSayaka hai kyoMki vaha saMgraha ke dvArA

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(66 ) tad bhedaprabhedaviSayatvAt / saMgrahastu bahuviSayo'bhedagocaratvAt / RjusUtrastato'pyalpaviSayo vartamAnaparyAyamAtravipayatvAt / vyavahArastu trikAlavipayatvAdbahaviSaya / RjasUtre ligAdibhede matyapi nArthabheda svokriyate'ta shbdnystsmaadlpvissy.| RjusUtrastu bahuviSayaH / paryAyabhedenAbhinnamartha pratipAdayataH zabdAd bahuviSayAt samabhirUr3ha suukssmvipyH| sa hi paryAyabhedena bhinnamathaM vynkti| kriyAbhede'picAbhinnamartha kathayata samabhirUDhAne vabhUto bahuviSaya tasya tato'lpaviSayatvAt / ete nayA guNapradhAnatayA parasparataMtrA samyagdarzanahetavo bhavanti / etacca sarvaM nayAnA prarUpaNamAgamabhASayA vyavahArApekSayA / 'sagrahIta artha me bheda karatA hai / sagraha naya bahu viSayaka hai kyoki vaha sanmAtragrAhI hai| RjUsUtra vyavahAra se bhI alpa viSaya vAlA hai kyoMki vaha mAtra vartamAna paryAya ko viSaya karatA hai| vyavahAra naya to tInoM kAlo ko viSaya karatA hai ata: mahA viSayaka hai| RjUsUtra naya liMgAdi bheda hone para bhI aMrthabheda svIkAra nahIM karatA isalie zabda naya usameM alpa viSaya vAlA hai hii| RjUsUtra to usase mahA viSayaka hai| paryAyavAcI zabdo meM bheda hone para bhI artha bheda na mAnane vAle zabda naya se paryAyavAcI zabdoM se arthabheda kI kalpanA karane vAlA samabhirUDha naya sUkSma viSaya vAlA hai| zabda prayoga me kriyA kI cintA nahI karane vAle samabhiruDha se kriyA kAla me hI usa zabda kA prayoga mAnane vAlA evaMbhUta alpaviSayaka hai / ye sAtoM naya guNa pradhAna hone se eka dUsare kI apekSA rakhate hue samyagdarzana ke kAraNa hote hai| sAtoM nayo kA yaha kathana prAgamika bhASA meM vyavahAra naya kI apekSA se hai|

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( 100 ) adhyAtmabhASayA tu mUlanayo dvau, nizcayo vyavahArazceti / tatra nizcayo'bhedaviSayo, vyavahArastu bhedaviSayaH / nizcayo'pi dvividhaH, zuddhanizcayo'zuddhanizcayazca / nirupAdhikaguNaguNyabhedaviSayakaH zanizcayo, yathA kevalajJAnAdayo jIvaH / sopAdhikatadabhedaviSayako'zuddhanizcayo yathA matijJAnAdayo jIvaH / vyavahAro dvividhaH sadbha tavyavahAro'sadbha tavyavahArazca / tatraikavastubhedavipayaH sadbha tavyavahAraH / bhinnvstuvissyo'sdbhtvyvhaarH| sadbha tavyavahAro'pi dvividhaH, upacaritAnupacaritabhedAt / tatra sopAdhikaguNaguNinorbhedavipaya upacaritasadbha tavyavahAro yathA jIvasya matijJAnAdayo gunnaaH| nirUpAdhika adhyAtma zAstra me to mUla naya do hai- nizcaya aura vyavahAra / nizcaya naya abheda ko-viSaya karatA hai to vyavahAra bheda ko viSaya karatA hai arthAta nizcaya naya para nirapekSa svabhAva kA varNana karatA hai to vyavahAra naya para sApekSa paryAyoM ko grahaNa karatA hai| nizcaya naya bhI do prakAra kA hai-zuddha nizcaya azuddha nizcaya / svAbhAvika guNa guNI ke abheda ko vipaya karane vAlA azuddha nizcaya hai jaise jIva ko kevala darzana, kevala jJAna kA kA kahanA / para sApekSa guNa guNI ke abheda ko viSaya karane vAlA azuddha nizcaya hai jaise jIva kokSAyopazamika - matinAnAdika jJAnoM kA kartA khnaa| vyavahAra bhI do prakAra kA hai-sadbhuta vyavahAra aura asadbhUta vyavahAra / vastu meM apane guNoM kI dRSTi se bheda karanA sadbhuta vyavahAra hai| vastu meM anya dravya ke guNoM kI dRSTi se bheda karanA asadbhUta vyavahAra hai| sadbhuta vyavahAra ke bhI do bheda haiM-upacarita aura anupcrit| 'guNa guNI ke paranimittaka bheda ko viSaya karanA vaha upacarita sadbhuta vyavahAra hai-jaise jIva ke matijJAnAdika guNa / guNa

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( 101 ) guNaguNinobhedaviSayo'napacaritasaddha tavyavahAro, yathA jIvasya . kevalajJAnAdayo guNA. / asaddha tavyavahAro'pi dvividhaH upa caritAnupacaritabhedAt / tatrAsaMzliSTavastusaMbaMdhaviSayaH prathamo yathA devadattasya dhanam / saMzliSTavastusaMbandhagocarazca dvittIyo yathA jIvasya zarIram Ind - : (syAdvAdanirUpaNam . vAda siddhAnta' / syAtpradhAno vAdaH syAdvAda' / syAdityayaM nipAto'nekAntavAcako dyotako vA kvacit prayujyamAnastadvizeSaNatayA prakRtArthatattvamavayavena sUcayati prAyazo nipAtAnAM tatsvabhAvatvAdevakArAdivat / syAdvAdo hi sarvathaikAntatyAgAt gurapI ke svanimittaka bheda ko viSaya karanA anupacarita asadbhUta vyavahAra hai-jaise jIva ke kevala jJAnAdi guNa / asadbhUta cyavahAra ke bhI upacarita aura anupacarita do bheda haiN| unameM bhinna vastu ke sabandha ko vipaya karanA pahalA hai-jaise devadatta kA dhana / abhinna vastu ke sambandha ko viSaya karanA dUsarA hai jaise jIva kA zarIra / syAdvAda nirUpaNa v.. vAda kA artha siddhAnta hai| syAt arthAt apekSA pradhAna siddhAnta ko syAdvAda kahate hai| 'syAt' nipAta hai| nipAta dyotaka bhI hote hai to vAcaka bhii| yahAM yaha nipAta anekAnta kA vAcaka yA dyotaka hai / jahA kahI bhI yaha syAt zabda vizeSaNa rUpa se prayukta hotA hai vahA vaha usa padArtha yA tattva ko avayava rUpa se sUcita karatA hai| prAyaH karake nipAto kA svabhAva aisA hotA hai-evakArAdi kI taraha, 'nizcaya' rUpa se yaha syAdvAda sarvathA ekAnta kA parihAra karake saptabhaMga naya

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(102 ) saptabhaMganayApekSa. svabhAvaparabhAvAbhyA vastunaH sadasadAdivya sthA pratipAdayati / vastu hi na kevala sat, nApi kevalamasata, api tu sadasadAtmaka dravyaparyAyAtmaka sAmAnyavizeSAtmaka nityAnityAtmakamasti / vastuna ubhayAtmakatvaM tadvistarataH saptabhagAtmakatva ca pratItisiddhaM / syAdvAdo hi jainAgamasya bIja / tatra vastuvyavasthAyA sarvatrAgyApratihatavyApArasvIkArAt / etadavalambanenAsatyamapi satyaM syAt / etattiraskAre tu satyamapyasatyamiti / nirAgrahavAdo'yaM sarvAn vigrahAn nirAkatuM kSamaH / etadupayogena asamIcInavad dRzyamAnAnyapi samIcInatA bhajante / etadabhAve tu na kadAcidapi satyadarzana bhavet / yathA dhaDandhAH hastinaH pucchapAdamastakAdyava-' yavAn parigRhya tasyAnyathAkalpanAM cakrustathaiva syAdvAdacakSuvira kI apekSA svabhAva parabhAvoM se vastu ke sat asat vagairaha bhAvoM kA kathana karatA hai| vastuM mAtra satsvarUpa nahIM hai aura na asat svarUpa hI, balki sata asat rUpa, dravya paryAya rUpa, sAmAnya vizeSa rUpa aura nitya anitya rUpa hai| vastu kA ubhayAtmaka honA aura vistAra se saptabhagAtmaka honA anubhava siddha hai| vastuta. syAdvAda jainAgama kA bIja hai| jainAgama me vastu kI siddhi karate hue isa syAdvAda kA saba jagaha avAdha sacAra svIkAra kiyA hai| syAdvAda ke prayoga se asatya bhI satya ho jAtA hai aura isake duradurAne para satya bhI asatya ho jAtA hai| yaha siddhAnta grAgrahavAda se rahita hai arthAt isameM haThavAda kA sthAna nahI, isalie yaha saba jhagar3e-TanTo ko miTAne meM samartha hai| isako prayoga meM lAne se bure se dikhalAI par3ane vAle bhI bhale dikhAI dene lagate haiM aura isake abhAva meM to kabhI satya kA sAkSAtkAra hI nahI ho sktaa| jisa prakAra chaha andhoM ne hAthI kI pUcha paira mAthA vagairaha ago ko pakaDa kara

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( 103 ) hitA padArthaM yAthArthyena jJAtumazaknuvantastasyAnyathAkalpanaM vidaghati / na cAsya syAdvAdasyAne kAntavAdAparanAmadheyasya kevala zAstreSvevopayogo / vastutastu ima vinA lokasya vyavahAro'pi na sarvathA sampAdanIyo bhavet tadapekSatvAt tasya / ekasmina va puruSe yugapadeva pitRtvaputratva mAtulatvabhAgineyatvapitAmahatvapautratvamAtA mahatva ne ptRtva jyeSThatva kaniSThatvAdayo'ne ke dharmA vibhinna puruSApekSayA vartante, tAdRzo vyavahArazcApi bhavati / yadyayamAgraha syAt yaH pitA sa pitaiva tadA tu tasya sattA'pi sadigdhA bhavet / ekasminneva kAle AmalakamA mrApekSayA sUkSmaM, cadarApekSayA ca sthUlaM pratIyate / raGko manuSyatvApekSayA rAjasadRza zAsakazA sitApekSayA ca tayormahAn bheda' iti sarvatrAneusakA svarUpa anyathA samajhA thA usI taraha jinake syAdvAda rUpI cakSu nahIM, ve padArtha ko ThIka ThIka nahI jAnate hu usake svarUpa ko viparIta samajhate haiM / anekAntavAda jisakA dUsarA nAma hai aise isa syAdvAda kA mAtra zAstroM meM hI upayoga hotA ho aisA nahI hai / vAstava meM isake vinA to loka vyavahAra bhI ThIka sampanna nahI ho sakatA, kyoki loka vyavahAra meM syAdvAda kI paiDa peMDa para jarUrata hai / * eka hI puruSa meM eka hI samaya bhinna bhinna puruSoM kI apekSA aneka dharma rahate hai / jaise vaha pitA bhI haiM to putra bhI, mAmA bhI hai to vahanajA bhI, bAbA bhI hai to potA bhI, nAnA bhI hai to dohatA bhI, vaDA bhI hai to choTA bhI aura isI taraha vyavahAra bhI calatA hai / agara yaha haTha ho ki jo pitA hai vaha pitA hI hogA taba to usakA astitva hI saMzaya pUrNa ho jAyagA / eka hI samaya me zrAvalA zrama kI apekSA sUkSma hai to bera kI apekSA se sthUla hai| dIna bhI manuSyapane kI apekSA rAjA ke samAna hai lekina rAjA aura prajA kI apekSA se una dono meM mahAn

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( 104 ) kAntazAsanaM lokavyavahAre pratItisiddham / tathaiva zAstre padArthAnAM nityatvAnityatvAdivicArAvasare'syopayogo bhavatyevAnAhUto' pi / na khalu yo dravyApekSayA nityaH sa paryAyApekSayA'pi nityaH syAt / anyathA suvarNavat tannirmitAbhUSaNasyApi nityatvaM bhavet / tathaiva yaH paryAyApekSayA'nityaH sa na dravyApekSayA'pi zranityo' nyathA''bhUparaNavat kAJcanasyA'pi vinAzo bhavet / vastu sAmAMnyAtmanA nodeti, vizeSAtmanA tu vyeti udeti ca / na khalu kAJcanaM kAJcanatvena samutpadyate, grAbhUSaNatvena tu samutpadyale vinazyati ca / tata evotpAdavyaya dhauvyatrayamekatra yugapat saMbhavati / ghaTamauli suvarNArthI jano'yaM ghaTanAzamaulyutpAdasuvarNasthi antara hai - isa prakAra loka vyavahAra meM hara jagaha anekAntavAda kA zAsana anubhava siddha hai / loka vyavahAra kI taraha usa syAdvAda, kA upayoga zAstroM meM bhI padArthoM ke nityatva anityatva mAdi dharmoM kA vicAra karate hue binA bulAe bhI hotA hI hai / kyoki jo dravya kI apekSA nitya hai vaha vAstava meM paryAya kI pekSA kabhI nitya nahI ho sakatA / yadi ho jAve to sone kI taraha usake dvArA bane hue gahane bhI nitya siddha hoge / isI prakAra jo paryAya kI apekSA manitya hai vaha dravya kI apekSA bhI nitya nahIM ho sakatA nahI to gahane kI taraha svarNa ke bho vinAza kA avasara samupasthita hogA / vastu sAmAnya rUpa se paidA nahI hotI lekina vizeSa rUpa se to paidA bhI hotI haiM aura naSTa bhI hotI hai| nizcaya pUrvaka svarNa svarNaMpane se paidA nahI hotA, gahane rUpa se to paidA bhI hotA hai aura naSTa bhI hotA hai / isIlie eka hI vastu meM eka sAtha utpAda vyaya dhauvya tInoM ghaTita hote haiM / ghaTArthI, mukuTArthI tathA suvarNArthI vyakti svaM ghaTa ke nAza hone para mukuTa ke utpAda hone para, "

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( 105 ) tiSu sahetukameva zokapramodamAdhyasthya yAti / gorasatve'pi dadhi. payasobhinnatvAt payovrato dadhi nAtti, nApi dadhivataH payo'tti / agorasavatastudvayamapi nAtti, tasmAttattvasya trayAtmakatvAnnityAnityAtmakatvamiti / tathA cokta svAmisamantabhadrAcAryeNa ghaTemaulisuvarNArthI nAzotpAdasthitiSvayam, zokapramodamAdhyasthyaM jano yAti sahetukam / payokto na dadhyatti na payotti na dadhivataH, agorasavato nobhe tasmAttattvaM trayAtmakam / ' tathA svarNa ke dhrauvya rahate hae kramazaH zoka, bhAnanda tathA mAdhyastha ko sahetuka hI prApta hote hai / gorasa ke bhI dahI dUdha se bhinna hone se jisake dUdha khAne kA vrata hai, vaha dahI nahI khAtA, jisake dahI khAne kA vrata hai vaha dUdha nahI khAtA aura jisake gorasa hI kA tyAga hai vaha na dUdha khAtA aura ne dahI khaataa| isaliye tattva ke trayAtmaka hone se nityAnityapanA hai| svAmI samantabhadrAcArya ne bhI yahI kahA hai:__"jaba sone ke kalaza ko galAkara mukuTa banAyA gayA to kalazArthI ko du.kha humA, mukuTa cAhane vAle ko harSa huA aura jo mAtra suvarNAkAkSI thA use mAdhyastha bhAva rahA-yaha saba sahetuka hai aura vaha kAraNa yaha hai ki vastu utpAdAdi trayAtmaka hai| jisa puruSa ko dUdha pIne kA vrata hai vaha dahI ko nahI khAyagA ora jisako dahI khAne kA vrata hai vaha ' dUdha kA pAna nahIM karegA aura jise gorasa ke tyAga kA vrata hai vaha na dUdha legA aura na dahI, kyoMki dono hI avasthAmo me gorasa hai hii| imase jJAta hotA hai ki pratyeka vastu utpAda vyaya dhrauvyAtmaka hai|

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( 106 ) saptabhaMgIvivecanam pramANanayairadhigama ityanena dvividho'dhigama pratipAdita', pramANAtmako nayAtmakazceti / sAkalyena * tatvAdhigama. pramANAtmaka dezatastattvAdhigamo nayAtmakaH / ayaM dvividho'pi bhedaH saptadhA pravatate vidhipratipecaprAdhAnyAt / iyameva ca pramANasaptabhagI nayasaptabhaMgIti ca vyvhiyte| saptAnA bhaGgAnAMvAkyAnAM samAhAra -samUha saptabhagIti tadartha. / tAni ca vAkyAni-syAdastyeva ghaTaH, syAnnAstyeva ghaTa., syAdasti nAsti ca ghaTa., syAdavaktavya eva ghaTa., syAdasti cAvaktavyazca, sapta bhaMgI-vicAra 1930 umAsvAmI ne "pramANanayairadhigama." isa sUtra ke dvArA do prakAra kA adhigama batalAyA hai-pramANAtmaka aura nayAtmaka / tattvoM ke sampUrNa jJAna ko pramANAtmaka. adhigama kahA hai to eka deza tattvAdhigama ko nayAtmaka adhigama batalAyA hai| vidhi aura pratiSedha kI pradhAnatA se yaha do prakAra kA bheda bhI sAta sAta taraha se pravRtta hotA hai| aura yahI pramANa sapta-bhaMgI aura naya sapta-bhaMgI ke nAma se kahI jAtA hai| sAta bhaMgo ke-vAkyoM ke samAhAra arthAt samUha ko saptabhaMgI kahate haiM / ve mAta vAkya isa prakAra haiM-(1) syAdastyeva ghaTa' arthAt ghaTa kisI apekSA se hai hii| (2) syAnAstyeva ghaTa: arthAt ghaTa kisI apekSA se nahI hI hai| (3) syAdasti nAsti ca ghaTa: arthAta ghaTa kisI apekSA se asti nAsti rUpa hI hai (4). syAdavaktavya eva ghaTaH arthAt ghaTa kisI apekSA se kahA hI nahI jA makatA (5) myAdasti bAvaktavyazca arthAt ghaDA

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( 107 ) 1 syAnAsti cAvaktavyazca syAdasti nAsti cAvaktavyazca / ime saptApi bhaMgA ekasminna va vastuni avirodhena vidhipratiSedhakalpanayA praznavazAdavatArayituM zakyante / tathA cAhura kalaGkadevA - "praznavazAdekatra vastuni zravirodhena vidhipratiSedhakalpanA saptabhaMgI / " nanu praznAnAM saptavidhatva kathamiti cet, jijJAsAnAM saptavidhatvAt / nanu kutaH saptadhaiva jijJAseticet, saptadhA saMzayAnAmutpatta e' saMzayAnA saptavidhatva tu tadviSayIbhUtadharmANAM saptavidhatvAt / tAdRzadharmAzca kathaJcitsattva, kathaMcidasattvaM, kramApitobhayaM pravaktavyatva, kathacitsattvaviziSTAvaktavyatvaM kathaMcida " 3 kisI apekSA se asti rUpa aura pravaktavya rUpa hI hai (6) syAmnAsti cAvaktavyazca arthAt ghaTa kisI apekSA se nAsti - rUpa bhaura - avaktavya hI hai (7) syAdasti nAsti cAvaktavyazca arthAt ghaTa kisI apekSA se asti nAsti rUpa aura pravaktavya hI hai / ye sAto bhaMga eka hI vastu me pratyakSAdi pramANoM se bAdhA rahita vidhi niSedha rUpa kalpanA ke dvArA prazna hone para prayukta kie jA sakate haiN| aisA hI prakalaMka deva ne bhI kahA hai: - eka hI padArtha me prazna hone para pratyakSAdi pramAraNoM se aviruddha vidhi aura niSedha kI kalpanA karanA saptabhagI kahalAtI hai / prazna sAta hI kyoM to uttara hai ki jijJAsA sAtaM hI prakAra ko hotI hai / jijJAsA bhI sAta hI kyo - isalie ki sarAya sAta hI prakAra ke hote hai aura sazaya ke bhI sAta hI prakAra kA javAba sazaya ke viSayabhUta vastu dharmo kA sAta hI honA hai / vastu ke ve sAta dharma nimna prakAra hai-kathacitsattva (kisI apekSA grastitva ) kathacidasatva ( kisI grapekSA nAstitva) kramApitobhaga ( krama se donoM ko vivakSA hone para grastinAstitva }

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(108 ) sattvaviziSTAvaktavyatva, kramApitobhayaviziSTAvaktavyatvam ceti saptava / eva ca dazitadharmavipayakA saptava saMzayAH / tathA cokta "bhaGgAH sattvAdayaH sapta, saMzayAH sapta tadgatAH / jijJAsAH sapta, sapta syuH praznAH sptottraannypi|" atra ghaTa. syAdastyeva vA nati kathaMcitsattvatadabhAvakoTikaH prathamaH saMzayaH / nanu kathaMcitsattvasyAbhAvaH kathaMcidasattva, tasya na saMzaya pravaktavyatvaM (yugapat kahA nahIM jA sakane se pravaktavyatva) kathacitsatvaviziSTAvaktavyatvaM (prathama samaya meM asti kI aura dvitIya samaya meM avaktavya kI kramika vivakSA hone para asti pravaktavyatva ) kathaMcidasasvaviziSTAvaktavyatvaM (prathama samaya meM nAsti aura dvitIya samaya me pravaktavya kI Rmika vivakSA hone para nAsti vaktavyatva ) kramApitobhayaviziSTAvaktavyatvam (prathama samaya meM asti, dvitIya samaya me nAsti paura tRtIya samaya meM pravaktavya kI kramika vivakSA hone para asti nAsti prvktvytv)| isa prakAra sAtoM saMzayoM kA viSayabhUta dharma nirUpaNa kiyaa| kahA bhI hai: vAkya meM satva vagairaha saptabhaga isI kAraNa se hai ki uname sthita sazaya bhI sAta hote haiM aura saMzaya bhI sAta isalie hai ki jijJAsA sAta hI prakAra kI hotI hai| jijJAsA ke sapta bhedoM se hI sAta prakAra ke prazna tathA uttara bhI hote hai| yahA~ para 'ghaTa hai yA nahIM yaha ghaTa ke viSaya me satva tathA usake abhAva vipayaka prathama saMzaya hai|| zaMkA-kathaMcit sattva kA abhAva kathaMcit asattA rUpa hI hai-vaha sazaya kA viSaya nahI ho sakatA kyoMki kathaMcit sattva

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(106 ) vipayatvasaMbhava:, kathacitsattvena saha tasya virodhAbhAvAda, tathA ca katha prathama. sazaya iti cet-dazitasaMzaye kathaJcidastitvasarvathA'stitvayoreva kottitaa| tayozca parasparaM virodhAnnoktAnupapattiH / evaM dvitIyAdisaMzayaprakArA api jJAtavyAH / nanu dharmANAM saptavidhatvasiddhayabhAve naitat sarvamupapanna bhavati / tatsaptavidhatvasiddhizca na saMbhavet / prathamadvitIyadharmavat prathamatRtIyAdidharmANAM kramAkramApitAnA dharmAntaratvasiddhaH saptavidhadharmaniyamAbhAvAt, iti cenna, kramAkramApitayoH prathamatRtIyadharmayodharmAntaratvenApratIte. / syAdasti ghaTa ityAdI ghaTa ke sAtha usakA virodha nahIM hai| kisI vivakSA se sattA aura kisI vivakSA se asattA bhI raha sakatI hai| to jaba kathaMcita sattva asattva kA virodha hI nahIM to 'ghaTaH syAdastyeva na vA' yaha pahalA saMzaya kaise utpanna hogA? samAdhAna-pUrva darzita saMzaya meM kacit astitA aura sarvathA astitA meM do koTi hai aura una donoM dharmoM kA paraspara virodha hone se saMzaya ho sakatA hai| isI taraha dUsare tIsare Adi saMzaya ke prakAroM ko bhI jAna lenA caahie| ___zaMkA-yaha saba tabhI ThIka baiTha sakatA hai jabaki dharmo ke sAta hI bheda siddha ho parantu dharmoM ke sAta bheda saMbhava nahI hai| prathama dvitIya dharma ke sadRza krama tathA akrama se apita prathama tatIya Adi dharmoM se sapta dharma se bhinna anya dharmoM kI siddhi ho jAne se sAta hI prakAra ke dharma hai- yaha niyama nahIM ho sktaa| samAdhAna-aisA kahanA ThIka nahI; kyoki krama aura akrama se arpita prathama tRtIya dharmoM kI yojanA se dharmAntara kI pratIti nahIM hotii| "syAdasti paTa:" ghaTa kisI apekSA se hai ityAdi

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(110 ) tvAvacchinnasattvadvayasyAsabhavAt / mRNmayatvAdyavacchinnasattvAntarasya saMbhave'pi dArumayatvAdyavacchinnasyAparasyAsattvasyApi saMbhabAdaparadharmasaptakasiddha saptabhagyantarasyaiva saMbhavAt / etena dvitIyatRtIyadharmayo. kramAkramApitayordhantiratvamapi nirastam / ekarUpAvacchinnanAstitvadvayAsabhavAt / nanveva prathamacaturthayodvitIyacaturthayostRtIyacaturthayozca sahitayo kathaM dharmAntaratvam / avaktavyatva hi sahApitAstitvanAstitvobhayaM, tathA ca yathA kramApitAstitvanAstitvobhayasminnastitvasya yojanaM na sabhavati astitvadvayAbhAvAda tathA sahArpivAkya meM ghaTatva dharma sahita ghaTa ke do sattA kA honA asaMbhava hai| miTTI yukta ghaTa ke anya sattA kA sabhava hone para bhI kASTha Adi racita anya ghaTa kI asattA kA bhI saMbhava hone se usI prakAra ke anya sAta dharma siddha ho jaayge| isa taraha anya sapta bhaMgI kA siddha honA saMbhava hai na ki sapta dharmo se bhinna alaga dharma / isa prakAra krama tathA akrama se arpita dvitIya tRtIya dharmo kI yojanA se anya dharma siddhi kA bhI khaMDana hogyaa| kyoki eka padArtha viSayaka do satya ke samAna eka rUpAvacchinna eka padArtha sambandhI do nAstitva kA honA asaMbhava hai| zakA-aimA mAnane para to prathama, caturtha, dvitIya, caturtha tathA tRtIya caturtha dharma milakara dharmAntara kaise siddha hoge| kyoMki pravaktavya bhaga ke sAtha, pahalA dUsarA tathA tIsarA bhaga milAne se hI sAta bhaMga banate hai-anyathA cAra hI raha jAte hai| jaise krama se apita astitva nAstitva rUpa me dUsare astitva kA koI prayojana nahI hai; kyoMki eka padArtha viSayaka do sattva kA pUrvokta rIti ke anusAra asaMbhava hai / aise hI sAtha arpita ubhaya rUpa meM nAstitva bhI nahIM raha sktaa|

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( 1:1 ) tobhayasminnapIti cenna / yato pravaktavyatvaM mahApitobhayameva na kintu sahApitayorastitvanAstitvayoH sarvathA vakta mazakyatvarUpa dhrmaantrmevH| tathA ca mattvAdinA sahitamavaktavyatvAdika dharmAntara pranItisiddha / / / nanu-avaktavyatva yadi dharmAntaraM, tahi vaktavyatvamapi dharmAntara syAt tathA cASTamasya vaktavyatvadharmasya sadbhAvena tena sahA STabhagI syAnna saptabhaMgIti cenna___ sAmAnyena vaktavyatvasyAtiriktasyAbhAvAt / sattvAdirUpeNavaktavyatva tu prathamabhagAdAvevAntarbhUtam / yadi vaktavyatvaM nAma kazcanAtirikto dharmaH svIkriyeta tadA vaktavyatvA'vaktavyatvAbhyA vidhipratiSedhakalpanAvipayAbhyAM sattvA'sattvAbhyAmiva saptabhagyantarameva prApnotIti na sttvaa'sttvaadi-sptvidhdhrmvyaaghaatprsngg.|| samAdhAna-aisA kahanA ThIka nahI / pravaktavyatva ke sAtha yojita asti nAstitva ubhaya rUpa hI nahIM hai| kintu saha apita sattA tathA asattA ina dono dharmoM kA sarvathA kathana azakyatva rUpa dharmAntara hai kyoki eka sAtha dono dharmoM kA kathana kabhI saMbhava nhii| isa prakAra sattvAdi ke sAtha pravaktavyatva vagairaha anubhava se dharmAntara siddha ho jAte hai| zaMkA~yadi pravaktavyatva bharmAntara hai to vaktavyatva. bhI dharmAntara hogA aura aisI sUrata meM AThavAM vaktavyatva dharma ke sadbhAva hote hue aSTa bhaMgI siddha hogI na ki sapta bhgii| . samAdhAna-aisA nahI ho sakatA / sAmAnya rUpa se vaktavyatva dharma alaga nahI hai aura sattva rUpa meM vaktavyatva prathama bhaMgAdi meM hI antabhUta hai aura vaktavyatva ko alaga dharma bhI mAno to satva aura asatva ke samAna vidhi pratiSedha ko viSaya karane vAle vaktavyatva aura avaktavyatva dharmoM se anya sapta bhagI vana jaaygii| isa taraha sattva asatva Adi sAta prakAra * ke dharma kA vyAghAta nahIM hogaa|

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( 112 ) nanvenamadhikasaMkhyAvyavacchede'pi nyUna saMkhyAvyavacchedaH kathaM siddhayet ? sattvA'sattvayorbhedAbhAvAt / yat svarUpeNa sattva tadeva pararUperaNA'sattvaM tathA ca na prathamadvitIyabhaMgo ghaTete tatastRtIyAdibhagAbhAvAt kutaH saptabhaMgIticet - atrocyate svarUpAdyavacchinnasattvaM pararUpAdyavacchinna masattvamityavacchedakabhedAttayorbhedasiddha:, anyathA svarUpeNeva pararUpeNA'pi sattvaprasaMgAt / pararUpeNeva svarUpeNA'pya sattvaprasaMgAt / evamevetarabhaMgeSvapi bhinnatvaM jJAtavyaM / nahi sattvameva vastunaH svarUpa, svarUpAdibhiH sattvasyeva pararUpAdibhirasattvasyApi prati zakA - isa prakAra sAta saMkhyA se adhika saMkhyA kA nirAkararaNa ho jAne para bhI nyUna saMkhyA kA prasaMga to rahegA hI kyoMki sattva tathA asattva kA bheda siddha nahI hotA / jo padArtha svacatuSTaya se sattva rUpa hai vahI paracatuSTaya se asattva rUpa hai | ataH sattva rUpa mAnA to prasattva kI jarUrata nahI aura asattva mAnoM to sattva kI darakAra nahI / isa prakAra jaba prathama tathA dvitIya bhaga hI nahI banate to tRtIyAdi bhaMga vanege hI kaise ataH saptabhaMgI kaise siddha ho sakatI hai / samAdhAna - isa zaMkA kA uttara yaha hai ki svarUpa Adi se sayukta sattva kahAtA hai aura pararUpa Adi se sayukta prasattva kahA jAtA hai / isa prakAra svarUpAditva tathA pararUpAditva ina dono pRthak pRthak dharmo ke bheda se sattva tathA prasattva meM bheda siddha hai / anyathA svarUpa kI taraha pararUpa se bhI sattva kA prasaMga upasthita hogA athavA pararUpa se asattva ke samAna svarUpa se bhI asattva kahA jAne lagegA / isI taraha anya bhaMgoM me bhI bhinnatA jAnanI caahie| vastu kA svarUpa mAtra sattva nahI hai; kyoki svarUpAdi se sattva kI taraha pararUpAdi se asattva kI bhI pratItI hotI hai aura na mAtra prasattva hI vastu

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paro / nApyasattvameva, svarUpAdibhiH sattvasyApi pratItisiddhatvAt / nApi tadubhayameva, tadubhayavilakSaNasyApi jAtyantarasya vastuno'nubhUyamAnatvAt / yathA dadhiguDacAturjAtakAdidravyo drava pAnaka kevalaM dadhiguDAdyapekSayA jAtyantaratvena pAnakamida susvAdu surabhIti pratIyate / tathA ca viviktasvabhAvAnA saptadhAraNA tadvipayasazayajijJAsAdikrameNa saptottararUpA saptabhagI siNddhti,| - iyaM ca saptabhagI dvividhA, pramANasaptabhagI nayasaptabhaMgI cati / kiM punaH pramANavAkyaM ki vA nayavAkyamiti cet : ekadharmabodhanamukhena tadAtmakAnekAzeSadharmAtmakavastuviSayakabodhajanakavAkyatva sakalAdezatvaM / tadukta-"ekaguNamukhenAzeSavasturUpasaMgrahAt saphalAdeza / " kA svarUpa hai kyoki svarUpAdi se sattva kA bhI, anubhava hotA hai| aura sattva, asattva, ubhaya bhI vastu kA svarUpa nahI hai kyoMki ubhaya rUpa se vilakSaNa svarUpa bhI pratIti me AtA hai| jaise dahI aura guDa me mirca, ilAyacI, kesara tathA loMga ke sayoga se eka apUrva hI pAnaka rasa utpanna hotA hai jo kevala dahI guDAdi kI apekSA se vilakSaNa svAdavAlA tathA sugandha yukta hotA hai / isase sAto dharmoM ke bhinna-bhinna svabhAva vAle siddha ho jAne se una dharmoM ke viSayabhUta saMzaya jijJAsA vagairaha ke krama se sAta uttara rUpa saptabhagI siddha huii| yaha sapta bhagI do prakAra kI hai-pramANa saptabhagI aura naya sptbhgii| yaha pUchA jAne para ki pramANa vAkya kime kahate hai aura naya vAkya kyA hai to kahate hai-eka dharma kA jJAna karAte hue sampUrNa dharmasvarUpa vastu kA jJAna karAne vAle vAkya ko sakalAdeza kahate hai| aisA hI anya prAcAryoM ne bhI kahA hai-vastu ke eka dharma ke dvArA zeSa saba vastu ke svarUpo kA sagraha karanA sakalAdeza hai|

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( 114 ) asyAyamartha. yadA'bhinna vastu ekaguNarUpeNocyate guriganAM guragarUpamantareNa vizeSapratipatta rasabhavAt tadA sakalAdezaH / eko hi jIvo'stitvAdiSvekasya guNasya rUperaNa prabhedavRtyA abhedopacAreNa vA niraMzaH samasto vakta miSyate / vibhAganimittasya tatpratiyogino guNAntarasyAvivakSitatvAt / kathamabhedavRtti., katha cAbhedopacArazca iticet-dravyArthatvenAzrayaNe tadavyatirekA dbhedvRtti.| paryAyArthatvenAzrayaNe parasparavyatikare'pyekatvAro pAdabhedopacAraH iti / abhedavRttyabhedopacArayoranAzrayaNe ekadharmAtmakavastuviSayabodhajanakavAkyaM viklaadeshH| matalaba yaha hai ki jaba abhinna vastu eka guNa rUpa se kahI jAtI hai taba vastu kA guNa rUpa ke binA vizeSa jJAna na ho sakane se eka dharma dvArA kathana karanA hI sakalAdeza hai; kyoki eka hI jIva dravya astitva prAdi saba dharmoM meM eka dharma rUpa se abhedavRtti ke kAraNa athavA abheda ke upacAra me aMza rahita hotA huA sampUrNa vastu kA kathana karanA hI abhISTa hai; kyoMki vibhAga ke kAraNabhUta anya anya dharmo kA kathana karanA iSTa nahIM hai| abhedavRtti yA abhedopacAra kaise hai to uttara hai ki jaba dravyAthika naya kA Azraya liyA jAtA hai to dravyatva rUpa se abheda hone ke kAraNa abhedavRtti hai; kyoki dravyatva dharma se saba dravyo kA abheda hai| paryAyAthika naya ke Azraya se dekhA jAya to paryAyo meM paraspara bheda hone para bhI dravyatva svarUpa ekattva kA adhyAropa hone se abheda kA upacAra hai| abhedavatti yA abhadopacAra kA prAzraya na lete hue vastu sambandhI eka dharma kA bodha karAne vAle vAkya ko vikalAdeza kahate hai|

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( 115 ) ' tatra svarUpAdibhirastitvavannAstitvamapi syAdityaniSTAyenivRttyarthaM syAdastyeveti evakAraH kartavyaH / tena svarUpAdibhirastitvameva na nAstitvamityavadhAryate / sa caivakArastrividhaH prayogavyavacchedabodhakaH, anyayogavyavacchedabodhakaH, atyantAyogavyavacchedabodhakazceti / tatra vizeSaNasaGgataMvakAro'yogavyavacchedabodhako yathA zaGkhaH pANDura eva / vizeSya saGgataM vakAro' nyayogavyavachedavodhako yathA pArthaM eva dhanurdharaH / kriyAsaGgataivakAro'tyantAyogavyavacchedabodhako yathA-nIlaM saroja bhavatyeva / syAdastyeva ghaTa ityAdau yadyapi kriyAsaGgataivakArastathApi nAtyantAyogavyavacchedaka aniSTApatteH / kasmiMzcidghaTe'stitvasyAbhAve'pi tAdRzaprayogasabhavAt / ato'tra kriyAsaGgatatve'pi prayo " prathama bhaMga me jisa taraha svacatuSTaya se astitva kA bodha hotA hai vaise ho nAstitva kA bodha na ho jAya isa aniSTa pratha kI nivRtti karane ke lie evakAra kA prayoga kiyA gayA hai / isase yaha pratiphalita hotA hai ki svarUpa Adi se vastu kA astitva hI hai na ki naastitv| vaha evakAra tIna taraha kA hai - pahalA prayoga vyavaccheda vodhaka, dUsarA anyayoga vyavaccheda bodhaka aura tIsarA atyantAyoga vyavaccheda bodhaka | iname vizeSaraNa ke sAtha juDane vAlA evakAra prayoga vyavaccheda bodhaka hai jaise ki zaMkha zveta hI hai / vizeSya ke sAtha prayukta evakAra granyayoga vyabaccheda bodhaka hotA hai jaise dhanurdhara arjuna hI hai / aura kriyA ke sAtha prayukta hone vAlA evakAra pratyantAyoga vyavacchedabodhaka hai, jaise nIla kamala hotA hI hai / " syAdastyeva ghaTa. " isa bhaMga me yadyapi kriyA-sagata evakAra hai to bhI vaha pratyantAyoga vyavacchedaka nahI hai; kyoki aniSTa kI AzaMkA hai| kisI ghar3e me prastittva ke na hote hue bhI isa prakAra ke prayoga kI sabhAvanA hai| isalie prathama bhaMga meM evakAra ke kriyA saMgata

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/ 116 ) gavyavacchedakaMvakAra svIkRtaH / jJAnamartha gahAtyevetyAdau kriyAsaGgatatve'pi tAdRzaivakArasvIkArAt / syAcchabdasya cAnekAntavidhivicArAdiSvanekezvartheSu vidyamAneSu vivakSAvazAdatrAnekAntArtho gRhyte| anekAntatvaM nAmAnekadharmAtmakatvaM / na ca-syAcchabdenaivAnekAntasya bodhane'styAdivacamanarthakamitivAcya / syAcchabdena sAmAnyato'nekAntabodhame'pi vizeSarUpeNa vodhanArthamastyAdizabdaprayogAt / ghaTa. svadravyakSetrakAlabhAvairasti, paradravyakSetrakAlabhAvazca hote hue bhI prayoga vyavaccheda bodhaka hI svIkAra kiyA hai| kahI kahI para kriyA ke sAtha prayukta evakAra ko bhI prayoga vyavaccheda vodhaka artha meM dekhA jAtA hai| jaise jJAna kisI na kisI artha ko grahaNa karatA hI hai, isa udAharaNa meM evakAra ko kriyA saMgata hote hue bhI use prayoga vyavaccheda bodhaka hI svIkAra kiyA hai| . syAt zabda ke yadyapi anekAnta, vidhi, vicAra Adi aneka artha sabhava hote hai to bhI vaktA kI vizepa icchA se yahAM anekAnta artha kA hI graharaNa kiyA gayA hai| anekAnta zabda kA artha aneka dharmAtmaka yA aneka dharma svarUpa hai| yahA koI yaha kahe ki jaba sthAt zabda se hI anekAnta kA jJAna ho jAtA hai to asti vagairaha zabda vyathaM hoMge- aisA kahanA samIcIna nahIM; kyoki myAt zabda se anekAnta kA bodha sAmAnya rUpa se avazya ho jAtA hai phira bhI vizeSa jJAna heta asti Adi zabdo kA prayoga sArthaka hai| __ zaMkA-ghaTa sva dravya-kSetra-kAla-bhAva se hai para dravya-kSetrakAla-bhAva meM nahIM, isakA kyA abhiprAya hai?

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( 117 ) nAstItyasya kothaM. iti cet, ghaTo ghaTatvenAsti paTatvena nAsti / mRtdravyattvenAsti suvarNadravyattvena nAsti / svakSetrAdasti parakSetrAnnAsti / svakAlAdasti parakAlAnnAstIti 1 4 * nanu prameyasya kiM svarUpaM kiM vA pararUpamiticet prameyasya prameyatvAdikaM svarUpaM ghaTatvAdikaM pararUpam / prameyaM prameyatvenAsti ghaTatvAdinA nAsti / tathaiva jIvAdidravyANAM SaNNAM zuddha sadadravyamapekSyA stitvaM, tatpratipakSaM tadabhAvamazuddhadravyamapekSya nAstitvamvopapadyate / mahAsattvarUpasya zuddhadravyasya sakaladravyakSetrakAlAca - pekSamA sasvasya vikaladravyAdyapekSayA'sattvasya ca vyavasthiteH / evameva sakalakSaitrakAlavyApina AkAzasya sakalakAlakSetrApebhayA sarava yatkiJcit kSetrakAlAdyapekSayA'sattvaM ca jJAtavyam / samAdhAna - abhiprAya yahI hai ki ghaTa ghaTa rUpa se hai paTa rUpa se nahI / miTTI dravya rUpa se hai - svarNadravya rUpa se nahIM / apane kSetra kI apekSA hai - para kSetra kI apekSA nahI / svakAla se hai, parakAla se nahI / ? zaMkA- prameya kA kyA svarUpa hai aura pararUpa kyA hai| samAdhAna - prameya kA prameyatva jo dharma hai vahI usakA svarUpa hai aura ghaTatva zrAdi pararUpa hai / ima kAraNa prameya prameyatva svarUpa se hai aura ghaTatva rUpa se nahI hai / usI prakAra jIvAdika chaha dravyoM kA bhI zuddha sat dravya kI apekSA se astitva aura usase viruddha azuddha asat dravya kI apekSA nAstitva bhI siddha hotA hai / mahAsattva rUpa zuddha dravya ke bhI sampUrNa dravya kSetra tathA kAlAdikI apekSA sattva kI auaura vikala dravya kSetra kAlAdi kI apekSA se prasava kI vyavasthA susaMgata hai| isI prakAra sampUrNa kSetra kAla-vyApI AkAza kA bhI sampUrNa kAla kSetra kI apekSA se to sattva aura alpa dravya kSetra kAla Adi kI apekSA se zrasattva hai, aisA jAna lenA cAhie /

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( 118 ) nanu-astitvameva vastuna. svarUpa na punarnAstitvaM, tasya para. rUpAzrayatvAt / yadi pararUpAzritamapi nAstitva vastunaH svarUpaM tadA paTagatarUpAdikamapi ghaTasya svarUpa bhavet iti cenna; ubhayasyA'pi svarUpatve pramANasadbhAvAt / ghaTasya svarUpAdyapekSayA'stitva, paralpAdyapekSayA ca nAstitva pratyakSeNaivAnubhUyate / anumAnasiddha catat-astitvaM svabhAvena nAstitvenAvinAbhUta vizeSaNatvAt, sAdharmyavat / pravinAbhUtatvaM ca niyamenakAdhikaraNavRttitvaM / ghaTo'bhidheya -prameyatvAdityAdisAdharmyahetAvapi zakA astitva hI vastu kA svarUpa hai nAstitva nahI; kyoMki vaha pararUpa Adi ke mAzraya se rahatA hai| yadi pararUpa ke Azrita hokara bhI nAstitva ghaTa vastu kA svarUpa ho jAya to ghaTa me jo rUpa Adi haiM ve bhI ghaTa ke svarUpa ho jAyeMge / samAdhAna-aisA kahanA ThIka nahIM / astitva aura nAstitva dono hI vastu ke svarUpa hai-isa sambandha me pramANa upalabdha hai| jaise ki ghaTa ke svarUpa dravyatva Adi se saMyukta to astitva aura pararUpa dravyatva Adi se saMyukta nAstitva donoM hI svarUpa pratyakSa pramANa se grahaNa meM Ate hai| ghaTa apane ghaTatva rUpa dharma se hai aura paTatva rUpa paradharma se nahIM hai-aisI pratIti nirAvAgha hotI hai / anumAna pramANa bhI isakA sahAyaka hai-jaise astitva svabhAva se avinAbhUta hai-vizeSaNa hone se, sAdharmya kI trh| jaise sAdharmya vaidhayaM se avinAbhata hai-arthAta jaise ghaTa meM mRttikA dravya se sAdharmya hai to usI ghaTa me svarNa dravya se vaidhayaM bhI maujUda hai-aise hI astitva bhI apane svabhAva nAstitva se vyApta hai| jinameM avinAbhAva hotA hai ve dhuma aura agni ke samAna eka adhikaraNa meM niyama se rahate hai| ghaTa abhidheya arthAta kathana ke yogya hai, prameya hone se-dusa sAdharmya hetu bhI vaidhayaM maujUda

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. ( 116 ) vaidhaya'mastyeva, abhidheyatvAbhAvAdhikaraNe gaganakusumAdI pravRttimattvena nizcitatva prameyatvasya vartata iti tAzahetoHdharmyamakSatamiti / evaM nAstitvaM svabhAvenAstitvenAvinAbhUtaM vizeSagatvAt, vaidhaya'vadityanamAnenApi tyorvinaabhaavsiddhiH| nanu pRthivItarebhyo bhidyate gandhavattvAdityAdikevalavyatirekiheto vaidhamyaM sAdhamryeNa vinA'pi dRzyate iti proktAnumAne na haSTAntasaGgatiriti cenna, kevalavyatirekihetAvapi sAdhaya'sya 'paTAdAveva saMbhavAt / pakSabhinna eva sAdhamyaM na pakSa iti niyamAbhAvAt / itibhaGgadvayam / hI hai| isa anumAna meM abhidheyatva sAdhya hai, usake prabhAva ke adhikaraNa AkAza ke phUla vagairaha meM prameyatva hetu kA na rahanA nizcita hai| isa prakAra sAdhyAbhAva ke maMdhikaraNa meM na rahanA rUpa dharma prameyatva meM hai isalie isa hetu me pUrNa rUpa se vaidharmya bhI hai| isI taraha nAstitva astitva svabhAva se vyApta hai, kyoki vaha vizeSaNa hai, jaise vaidhayaM / isa anumAna ke dvArA nAstitva astitva kA avinAbhAva siddha hai| zaMkA-pRthvI jala mAdi se bhinna hai| kyoMki usame gandhavattva hai| isa kevala vyatirekI hetu me vaidharmya sAdharmya ke binA bhI dikhAI par3atA hai-isalie kahe hue anumAna me jo dRSTAnta diyA thA "vaidharmya ke tulya" yaha asaMgata hai / / mamAdhAna-aisA nahI hai| kevata vyatirekI hetu me bhI sAdhayaM kA sabhava ghaTa Adi rUpa pRthvI me hI hai| aura pakSa se bhinna meM hI sAdharmya cAhie na ki pakSa me, aisA niyama to nahI hai| isaliye pRthvI se abhinna ghaTa rUpa pakSa meM bhI sAdhamyaM jAne se koI hAni nahI hai / isa taraha do bhaga siddha hue|

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( 120 ) ghaTa. syAdasti mAsti ceti tatIyaH, kramApitasvapararUpAdha pekSayA'stinAstyAtmako ghaTa iti / sahApitasvapararUpAdivivavAyA syAdavAcyo ghaTa, saha vakta mazakyatvAditi caturthabhaGgaH / vyastaM dravya sahArpitau dravyaparyAyau cAzritya syAdasti cAvaktavya eva ghaTa iti pcmbhngg| vyasta paryAya samasto dravyaparyAyo cAzritya syAnAsti cAvaktavya eva ghaTa iti paSTho bhaGgaH / evaM vyasto kramApito samastI sahApito dravyaparyAyAvAzritya syA. dasti nAsti cAvaktavya eva ghaTa iti saptamo bhaMgaH / atra dravyameva tattvaM, ataH syAdastItibhaMga eka eveti sAMkhyamata na yukta, paryAyasyApi pratItisiddhatvAt / tathA paryAya eva kisI apekSA se ghaTa hai-kisI apekSA se nahIM hai-yaha tIsarA bhaMga hai / krama se arpita svacatuSTaya tathA paracatuSTaya kI apekSA ghaTa astinAsti svarUpa hai| isI prakAra saha arpita svacatuSTaya tathA paracatuSTaya kI apekSA ghaTa kisI apekSA avAcya hai. kyoki donoM dharmoM kA eka sAtha kathana ho nahIM sakatA-yaha cauyA bhaga hai / dravya ko pRthaka mAnakara aura dravya paryAya ko milA ke paMcama bhaga arthAt kisI apekSA se ghaTa hai aura pravaktavya hai, siddha hotA hai| paryAya ko bhinna mAna kara, dravya paryAya ko milA kara kisI apekSA se ghaTa nahI hai tathA pravaktavya haiisa chaThe bhaga kI pravRtti hotI hai| isI prakAra alaga alaga Rma se yojita tathA sAtha yojita dravya tathA paryAya kA prAzraya karake kisI apekSA se hai, nahIM bhI hai aura pravaktavya hai yaha mAnavA bhaMga banatA hai| ___ isa viSaya me dravya hI tattva hai paryAya nahI, isalie "padArtha hai" yaha eka bhaMga hI satya hai-sI sAkhya-mAnyatA prayukta hai| kyoki ghaTa kapAla vagairaha paryAya bhI anubhava siddha hai| tathA

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(121) tattva; prata syAnAstItibhaDa: ekaeveti saugatamatamapi na yuktiyukta, dravyasyApi pratItisiddhatvAt / evamavaktavyameva vastu tattvamityavaktavyakAnto'pi sadAmaunavatikohamitivat svava. canabAdhita / evamanyepAmapyekAntAnA pratItivAdhitatvAdane. kAntavAda eva zreyAn / nanu ca-pranekAnte'pi vidhipratiSedharUpA saptabhagI pravartate na vA? prathamapakSe'nekAntasya niSedhakalapanAyAmekAntaH syAditi tatpakSoktadopAnuSaGga anavasthA cha / tAdRrzakAntasyApyaparAne - paryAya hI tattva hai dravya nahIM isaliye "syAnnAsti" nitya padArtha koI nahI hai-yaha eka bhaga hI kAphI hai / bauddhoM kA yaha mata bhI takaM viruddha hai; kyoki ghaTa kapAla mAdi paryAyo me mRttikA rUpa dravya nitya anubhava siddha hai| isI prakAra jinakI yaha mAnyatA hai ki vastu sarvathA pravaktavya rUpa hI hai yaha avaktavya ekAntavAda bhI unake khuda ke vacana se hI viruddha par3a jAtA hai; kyoki ve pravaktavya zabda se vastu ko kahate haiM to sarvathA pravaktanyapanA kahAM rahA? jaise koI kahe ki maiM maunavratI hU~ para zabda bola bhI rahA hai to usakA kahanA svavacana-bAdhita hai| isa prakAra anya bhI sarvathA ekAntavAdiyo kI mAnyatA anubhava viruddha hone se anekAntavAda hI yuktiyukta hai| zakA-anekAnta me bhI vidhi-pratipedha-rUpa saptabhagI kI pravRtti hai yA nhiiN| yadi hai tava to anekAnta ke niSedha kI kalpanA se ekAnta hI prApta hogA; kyoki anekAnta kA niSedha ekAnta rUpa hI hogA aura usa hAlata meM jo Apane ekAnta pakSa me doSa lagAe hai ye pApA bhI lagege aura anavasthA doSa kA prasaMga bhI banegA, kyoMki vaise ekAnta ke amma pranekAnta kI

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( 122 ) kAntakalpanayA vidhipratiSedhayoranivAryatvAt / yadi sA na pravartate tahi nikhilaM vastu saptabhaGgIsamAkrAntamiti siddhAntajyAdhAtaH iti cenna, pramANanayavivakSAbhedAttatrApi ttprvRtt| tathAhi-ekAnto dvividhaH samyagekAnto mithyakAntazceti / / anekAnto'pi dvividhaH samyaganekAnto mithyAnekAntazceti / tatra samyagekAntastAvat-pramANaviSayIbhUtAnekadharmAtmakavastuniSThaikadharmagocarI antirAnipedhakaH / mithyakAntastvekadharmamAtrAvadhAraNenAnyAzeSadharmanirAkaraNaparaH / evamekatra vastunyastitvanAstitvAdinAnAdharmanirUpaNapravaNaH pratyakSAnumAnAgamAviruddhaH kalpanA karane se vidhi niSedha barAbara calege aura kahIM vidhAma na milane se anavasthA doSa se kaise bacA jA sakegA? aura yadi dUsarA pakSa svIkAra karo arthAta anekAnta meM sapta bhaMgI kI pravRtti nahIM hotI to sampUrNa vastu samUha saptabhaMgI nyAya se saMbaddha hai-isa siddhAnta kA vyAghAta hogA? samAdhAna-aisA kahanA sagata nhii| kyoMki pramANa eva, naya ke bheda se anekAnta me bhI vidhi-niSedha-kalpanA se saptabhagI. nyAya kI anekAnta me bhI siddhi ho jAtI hai| vaha siddhi isa prakAra hai-jaise ekAnta ke do bheda hai, pahalA samyaka ekAnta aura dUsarA mithyA ekAnta / isI taraha anekAnta ke bhI do prakAra haieka samyak anekAnta aura dUsarA mithyA anekAnta / samyaka ekAnta vaha hai jo aneka dharmAtmaka padArtha ke kisI eka dharma kA vyAkhyAna kare parantu avaziSTa anya dharmoM kA nirAkaraNa na kre| aura mithyA ekAnta use kahate haiM jo padArtha ke eka hI dharma ko kahe tathA anya zepa dharmoM kA niSedha kre| isI taraha pratyakSa, anumAna, Agama pramANa se aviruddha eka vastu meM aneka dhoM kA nirUpaNa karanevAlA samyaka anekAnta hai| evaM pratyakSAdi

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. ( 123 ) samyaganekAntaH / pratyakSAdiviruddhAnekadharmaparikalpanaM mithyAne. kAntaH / tatra samyagekAnto nayaH,mithryakAnto nayAbhAsaH / samyaganekAntaH pramANa, mithyAnekAntazca pramANabhAsa iti kathyate / tathA ca samyagekAntasamyaganekAntAvAzritya pramANanayavivakSAbhedAt syAdekAntaH, syAdanekAnta', ityAdisaptabhalAH karapAyA / iyaM ca saptabhaGgI nityatvAnityatvaikatvAnekatvAdi. dharmadhvapi niruupnniiyaa| yathA syAnnityo ghaTaH syAdanityo ghaTa itimUlabhagadvaya / ghaTasya dravyarUpeNa nityatvAt .paryAyarUpeNacAnityatvAt / tathaiva syAdeko ghaTa. syAdaneko ghaTa itimUlabhaMga pramANoM se vimaddha jo eka vastu meM aneka dharmoM kA nirUpaNa kare vaha mithyA anekAnta hai / iname samyak ekAnta to naya hai aura mithyA ekAnta nayAbhAsa hai / aura isI prakAra samyak anekAnta pramANa mAnA gayA hai to mithyA anekAnta pramANAbhAsa hai-aisA kahA gayA hai| isa prakAra samyak ekAnta aura samyaka anekAnta kA prAzraya lekara pramANa naya ke bheda kI yojanA se kisI apekSA se anekAnta, kisI apekSA se ubhaya kisI apekSA se pravaktavya hai| kathaMcit ekAnta avaktavya, kathacit anekAnta pravaktavya aura kacit ekAta anekAnta avaktavya hai-isa taraha sAta bhaMga karane cAhie / aura isa sapta bhagI ko nityatva, anityatva, ekatva, anekatva grAdi dharmoM meM bhI isI taraha prayukta karanA cAhie / jaise ki ghaTa kacit nitya hai, kathacit anitya haiye do mUla bhaMga hai; kyoki ghaTa dravya rUpa se nitya hai aura paryAya rUpa se anitya hai / ekatva tathA anekatva saptabhaMgI kI yojanA isa prakAra hai-kacit ghaTa eka hai aura kathacit aneka hai-ye do mUla bhaMga haiN| yahA dravya rUpa se ghaTa eka hI hai| kyoMki eka

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( 124 ) dvayaM / mRdravyarUpeNa ghaTasyakatva sthAsakozakusUlAdiparyAyepu tasyakatvAt / paryAyarUpeNAneko ghaTa: rUparasAdhanekaparyAyAtmakasvAd ghaTasya / nanvayamanekAntavAdazchalamAtrameva, tadevAsti tadevanAsti tadeva nitya tadevAnityamiti prarUpayarUpatvAdasyeti cenna-chalalakSaNAbhAvAt / abhiprAyAntareNa prayuktasya zabdasyArthAntaraM parikalpya dUSaNAbhidhAnaM chalamiti chalasAmAnyalakSaNaM / yapA navakambalo'yaM devadatta itivAkyasya nUtanAbhiprAyeNa prayuktasyArthAntaramAzaMkya kazcid dUSayati nAsya nava kambalAH santi daridratvAt / dvikambalavatvamapi na saMbhAvyate'sya kuto naveti / - mRttikA rUpa dravya piNDa sampUrNa paryAyoM me anugata hai aura vaha UrvatA sAmAnya rUpa hai| paryAya rUpa se ghaTa aneka hai; kyoMki ghaTa rUpa rasa gandha tathA sparza Adi aneka paryAyAtmaka hai| zakA-yaha anekAntavAda mAtra chala hai| vahI hai-vahI nahI hai. vahI nitya hai-vahI anitya hai-anekAntavAda isa taraha nirUparaNa karatA hai / ataH mAtra chala hai| samAdhAna-aisA kahanA ghukta nahIM; kyoMki anekAntavAda me chala kA lakSaNa nahIM ghtttaa| chala kA sAmAnya lakSaNa hai anya abhiprAya se kahe gae zabda kA anya artha kalpanA kara dUSaNa denaa| jaise ki yaha devadatta nava kaMvala yukta hai| yahA~ nava kA artha navIna abhiprAya se kathita nava zabda ko anya artha meM kalpanA karake koI dUpaNa detA hai ki devadatta ke no kambala kahAM se Ae; kyoMki vaha daridrI hai| isake to do kaMbaloM kI hI sabhAvanA nahIM to no kahA se ho sakate haiM ? isa taraha ke chala ke lakSaNa kA anekAntavAda meM koI prasaga hI nahIM hai;

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( 125 ) anekAntavAde tu tAdRzalakSaNasya prasaMga egha naasti| / atha sazayaheturanekAntavAdaH, ekasmin vastuni viruddhAnAmastitvanAstitvAdidharmANAmasaMbhavAt / yathA sthANurvA puruSo vatyAkAraka jJAna sazaya , ekamivizeSyakasthAraNatvatadabhAvaprakArakajJAnatvAt tathaivA'yamapi, iti cenna-vizeSalakSaNopalavdhe / saMzayo hi sAmAnya pratyakSAd vizeSApratyakSAd vizeSasmRtezca jAyate / anekAntavAde tu vizeSopalabdhirapratihatA eva! svarUpapararUpAdivizeSANA pratyarthamupalaMbhAt / tasmAd vizeSopalavdheranekAntavAdo na saMzayakAraNamiti / kyoki yahA anya abhiprAya se prayukta zabda kI anya artha me kalpanA kA abhAva hai| aba agara koI yaha kahe ki anekAntavAda to saMzaya kA kAraNa hai; kyoki eka hI vastu me astitva tathA nAstitva paraspara virodhI dharma saMbhava nahIM haiM / jaise yahaLUTha hai yA puruSa isa prakAra ke jJAna ko sazaya kahate haiM, kyoki eka hI padArtha meM sthANatva tathA puruSatva do koTiyoM ko sparza kiyA gayA hai| isI taraha paraspara virodhI astitva nAstitva dharmoM kA manekAnta meM vivecana hai ata vaha saMzaya kA kAraNa hai| aisA kahanA bhI yukta nahI; kyoMki anekAntavAda ke vizeSa lakSaNa kI upalabdhi hai / saMzaya to sAmAnya aMza ke pratyakSa tathA vizeSa aMza ke apratyakSa aura vizeSa kI smRti hone se hotA hai| anekAntavAda me to vizeSa aMza kI upalabdhi akSuNNa hI hai, kyoki svarUpa pararUpa vizeSoM kI upalabdhi. pratyeka padArtha me hai| ataH vizepa kI upalabdhi se anekAntavAda saMzaya kA kAraNa nahIM hai|

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( 126 ) nana-anekAntavAde virodhAdayo'STau dopA: sabhavanti / tathAhi-ekAtrArthe vidhipratiSedharUpayorastitvadharmayona sabhava / bhAvAbhAvayo paraspara virodhAditi virodhdossH| astitvasyAdhikaraNamanyannAstitvasyAdhikaraNamanyadityastitvanAstitva yorvaiyadhikaraNyam-tasya vibhinnAdhikaraNavattitvAditi dvitIyo doSa / yena rUpeNAstitva yena ca rUpeNa nAstitva tAzarUpayorapi pratyekamastitvanAstitvAtmakatva vaktavya, tacca svarUpapararUpAbhyA, tayorapi pratyekamastitvanAstitvAtmakatva svarUpa: prruupaabhyaamitynvsthaa| aprAmANikAnantapadArthaparikalpanAvizrAntyabhAvo'navastheti procyate / yena rUpeNa satvaM tena rUpeNAsattvasyApi prasaGgaH / yena rUperaNa cAsattva tena rUpeNa sattva zakA-anekAntavAda me to virodha Adi ATha doSoM kI sabhAvanA hai phira usa anekAntavAda ko zreSTha kaise mAnA jAya ? jaise ki eka padArtha me vidhi-pratiSedha-rUpa astitva tathA nAstitva rUpa dharma saMbhava nahIM ho sakate, kyoMki bhAva aura abhAva kA paraspara virodha hai| isa taraha anekAnta me virodha doSa AtA hai| astitva kA adhikaraNa alaga hotA hai to nAstitva kA alg| isa tarIke se astitva aura nAstitva kI vatti bhinna bhinna adhikaraNa meM hai| ataH anekAnta meM vaiyadhikaraNa doSa hai kyoki usakA lakSaNa bhinna bhinna adhikaraNa vRttitA rUpa hai| tathA jisa rUpa se astitva hai aura jisa rUpa se nAstitva hai-una donoM rUpoM ko bhI pratyeka ko astitva tathA nAstitva rUpa kahanA cAhiye aura vaha astitva nAstitva svarUpa eva pararUpa se hotA hai| aura una svarUpa tathA pararUpa ko bhI pratyeka ko astitva tathA nAstitva rUpa svarUpa tathA pararUpa se honA cAhie-isa prakAra anavasthA doSa kA prasaMga pAtA hai; kyoMki asatya padArthoM kI paramparA se kalpanA karate

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( 127 ) syA'pi prasaktiriti saGkaraH / sarveSAM yugapatprAptiH saGkara ityabhidhAnAt / yena rUpeNa sattva tena rUperaNAsattvameva syAnna tu satvaM, yena rUpeNAsattvaM tena sattvameva syAnnatvasattvamiti vyatikaraH, paraspara viSayagamanaM vyatikara iti vacanAt / sattvAsattvAtmakatve ca vastunaH idamitthameveti nizcetumazakta saMzayaH / ttshcaanishcyruupaa'prtiptti.| tata sattvAsattvAtmano vastunobhAva iti / . . atrocyate-virodho hanupalabhasAdhyaH / vastuni svapararUpA jAnA kahI virAma na lenA hI anavasthA doSa kahalAtA hai| jisa rUpa se satva hai usI rUpa se asatva kA bhI prasaga hai aura jisa rUpa se asatva hai usI rUpa se satva kI bhI prApti hai-isalie anekAnta saMkara dopa se dUSita hai; - kyoki eka vastu me eka hI samaya me saba dharmoM kI prApti honA saMkara dopa kahalAtA hai| jisa rUpa se sattva hai usa rUpa se asattva hI rahegA na ki satva aura jisa rUpa se asattva hai usa rUpa se satva hI hogA na ki asattva-isa taraha vyatikara doSa kA prasaga pAtA hai| kyoMki paraspara vipaya gamana ko hI vyatikara dopa kahate hai| evaM eka hI padArtha sattva asattva donoM rUpa hone se yahI hai, isI prakAra hai, aisA nizcaya na hone se saMzaya dopa AtA hai aura jaba bastu sazaya doSa se grasita hai to anizcaya rUpa apratipatti nAmakA doSa AtA hai aura usase sattva asattva rUpa vastu kA hI prabhAva ho jAtA hai| isa taraha anekAntavAda pATha doSoM se yukta hone se kaise samIcIna siddha ho sakatA hai ? samAdhAna-anekAnta meM koI doSa nahIM aataa| sarvaprathama virodha dopa dikhAyA gayA hai para anekAnta meM vaha saMbhava nahI

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( 128 ) dyapekSayA kathaJcitpratIyamAnayo sattvAsattvayoH ko virodha / na hi svarUpAdinA vastunaH sattve tadaiva pararUpAdibhirasattvasyAnapalaMbho'sti, dvayonidhimupalaMbhAt / . virodho hi tridhA vyavatiSThate-eko badhyaghAtakabhAvalakSaNo yathA ahinakulayorjalAnalayorvA / dvitIya sahAnavasthAnarUpo yathA ekasminnAmraphale zyAmatApItatayo / anayo sahAvasthAnAsabhavAt / tRtIya. pratibadhyaprativandhaka bhAvAtmA yathA sati maNirUpapratibandhake vahninA dAho na jAyate iti mariNadAhayo' pratibadhyapratibandhakabhAvAkhyo virodhaH / trividho'pyeSa virodho'stitvanAstitvayorvastuni sarvakSanubhUyamAnayona pratItigocaro bhavati / hai kyoMki virodha kA sAdhaka prabhAva hotA hai / vastu meM svarUpa pararUpa Adi kI apekSA se kahe jAne vAle aura dikhAI par3ane vAle sattva aura asatva kA virodha hai hI kahA / svarUpAdi kI apekSA se vastu kA sattva hone para bhI usI samaya pararUpa Adi se asattva kI aprApti nahI hai| svarUpAdi se sattva kI taraha pararUpAdi se asattva bhI anubhava siddha hai| virodha tIna taraha se huA karatA hai| pahalA vRdhyaghAtakabhAva lakSaNavAlA hai arthAt eka ke vadhya aura dUsare ke ghAtaka hone se hotA hai jaise ki sAMpa-nakula kA tathA agni aura jala kA hotA hai| dUsarA virodha eka sAtha sthiti na hone rUpa hotA hai jaise ki Ama ke phala me zyAmatA aura pIlepana kA-yaha donoM eka sAtha nahIM raha sakate / tIsarA virodha pratibadhya-pratibandhaka bhAva rUpa hotA hai- jaise ki pratibandhaka candrakAntamariNa ke rahate huye agni se jalAne rUpa kriyA nahIM hotii| isalie maNi, tathA dAha meM pratibadhya pratibandhaka bhAva nAmaka virodha hai / svarUpa se vastu ke astitva kAla meM bhI pararUpAdi se nAstitva kI pratIti bhI sadA pratIti siddha hone se anekAnta meM yaha tIno hI prakAra kA virodha nahIM paataa|

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etena vaiyadhikaraNyamapi nirastaM satvAsattvayorekAdhikaraNa"tayA pratItisiddhatvAt / anavasthAdoSo'pi nAnekAntavAdinAM sabhavati / anantadharmAtmakavastunaH svayaM pramANapratipannatvenAmyupagamAt nAprAmANikapadArthaparamparAparikalpanArUpamanavasthA'nam / etena saMkaravyatIkarAvapi pratyuktI, pratItisiMddha vastuni kasyApi dopasyAbhAvAt / dopA hi pratItyasiddhapadArthagocarA bhavanti / pratItisiddha saMzayA'pratipatyabhAvAnAmapyavakAzo nAstIti pUrvoktASTadoSasaMbhAvanAlezo'pi na vidyate / imAmanekAntaprakriyAM pravAdino'pi svIkurvantyeva / yadyapi isa pUrva kathana se vaiyadhikaraNya doSa kA bhI-khaMDana ho gayA, kyoMki eka adhikaraNa me hI apekSA bheda se sasva tathA asattva kI sthiti pratIti kA viSaya hai| aura jo anavasthA nAmakA doSa batAyA thA vaha bhI anekAntavAdiyoM ke praveza nahIM pAtA; kyoMki ve svayaM vastu ko paraspara virodhI aneka dharma svarUpa pramANa se siddha svIkAra karate haiMataH apramArapIka aneka padArthoM kI paraMparA kI kalpanA kA yahAM sarvathA abhAva hI hai| __ isI pUrvokta kathana se saMkara tathA vyatikara donoM doSa bhI khaMDita ho gae; kyoMki padArtha anubhava siddha hone para kisI bhI doSa ko avakAza nahIM miltaa| jana padArtha kI siddhi anubhava se viruddha hotI hai tabhI doSo kA saMcAra hotA hai| saMzaya,apratipatti tathA abhAva dopoM kA bhI pratIti-siddha padArthoM me saMcAra nahIM hotaa| isa taraha anekAnta meM AThoM doSoM kI lezamAtra bhI saMbhAvanA nahIM hai| isa anekAnta prakriyA ko anyamata vAle bhI svIkAra karate

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( 130 ) kaNThatastarasyA virodhaH kRtaH kitvekAnekAtmakatattvasvIkArAdasyAH sarvatrAnusaraNaM tairapi kRtam / tathAhiH sAMkhyAstAvat sattvarajastamasAM sAmyAvasthA prakRtiriti kathayanti / teSAM mate prasAdalAghavazopatApavAraNAsAdanAdibhinnasvabhAvAnAmanekAda-manAmekapradhAnAtmakatvasvIkAreraNakAnekAtmakavastunaH svIkArAt / samudAyasamudAyinorabhedAt samudAyinA guraNAnAmane keSA samudAyasya cekasyAbhedAbhyupagamAt / , yogAstu (naiyAyikavaizeSiko ) dravyatvAdikaM sAmAnyavizeSAtmakamaGgIkurvanti / dravya dravyamityanugatabuddhiviSayatvAt sAmAnyaM, guNo na dravya, karma na dravyamiti vyAvRttibuddhiviSaya hI hai / yadyapi unhone maukhika rUpa se isakA virodha kiyA hai kintu vastu ko eka-aneka svarUpa svIkAra karane se isa anekAnta kA saba jagaha unhone anusaraNa kiyA hI hai| jaise ki-sAMkhya, sarava-raja-tamo guraNa kI samAna avasthA ko prakRti kahate hai| unake matAnusAra prasAda lAghava zoSa tApa vAraNa vagairaha bhinna bhinna svabhAva vAle aneka dharma vAle padArtho ko eka pradhAna rUpa mAnane se hI padArtha eka aneka svarUpa svIkAra kara liyA gyaa| samudAya aura samadAyI meM abheda hone se samudAyI ke aneka avayava guNoM kA tathA eka samudAya kA abheda unake dvArA mAnya ho hai / naiyAyika vaizeSika bhI dravya grAdi padArthoM ko sAmAnya vizeSAtmaka mAnate hI hai / pRthivI ala vagairaha meM yaha dravya hai arthAt pRthivI dravya hai, jala dravya hai, vAyu dravya hai isa taraha aneka padArtho meM eka prakAra kI buddhi hone se dravyatva sAmAnya rUpa hai| tathA guNa dravya nahIM hai, karma dravya nahIM hai isa prakAra anya padArthoM se eka ko bhinna karane se vizeSa rUpa bhI hai| isI prakAra eka

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( 131 ) vAdvizeSaH / tathaikameva dravyatvaM jAtiH sattApekSayA'paga, pRthikhAdyapekSayA ca 'parA, ityekrasya parAparAtmakatvamabhyupagatam / / eva ca sAmAnyavizeSAtmakatvamekasya svIkRtam / tathaiva guNatva karmatva sAmAnyavizeSa iti / saugatA api mecakajJAnamekamanekAkAraM pratipAdayanti / paMcavarNAtmaka ratna mecakaM / tajjJAna naikapratibhAsAtmakameva citrajJAnatvavirodhAt / nIlapItAdinAnAkArajJAnaM hi citrajJAna na tvakAkArameva, nApi mecakajJAnamanekameva mecakajJAnamidamityanubhavavirodhAt / imAni mecakajJAnAnItyanubhavaprasaMgAcca / / tatazcaikAnekAtmaka citrajJAnaM saugatAdInAmabhISTameva / - hI dravyatva jAti sattA kI apekSA apara hai aura pRthivI vagairaha kI apekSA se para hai, isa prakAra eka hI jAti ko para aura apara rUpa svIkAra kiyA hai / isa taraha yaugo ne eka padArtha ko sAmAnya vizeSa rUpa mAnA hai aise hI guMgatva tathA karmatva bhI sAmAnya vizeSa rUpa hai-yaha samajha lenA caahie| ' bauddha matAvalambI bhI mecaka mariNa ke jJAna ko eka aura bhaneka rUpa svIkAra karate haiM / paMca raMga vAle ratna ko mecaka kahate hai| usa mariNa kA jJAna eka pratibhAsa svarUpa mAnA nahI jA sakatA; kyoki citra jJAnatva kA virodha hai-nIlA polA vagairaha aneka prakAra kA jJAna hI citrajJAna hai-na ki eka prAkAra kA jJAna / mecaka jJAna ko aneka padArtha vipayaka bhI nahIM kara sakate kyoki yaha mecaka jJAna hai-isa anubhava ke virodha kA pasthita hogA-aura ye mecaka jJAna hai aise vahavacana ke - anabhava kA prasaMga hogA / isalie citrajJAna ko bAhara tathA aneka svarUpa mAnA hI hai|

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( 132 ) mImAMsakA api pramAtRpramitiprameyAkAramekaM jJAnaM ghaTamahaM jAnAmItyanubhavAt svIkurvantItyevaM rItyA matAntareSvanekAntaprakriyA'nubhavasiddhA vatata eveti sarvatrAnekAntazAsanaM jayati / ahiMsAtattvam syAdvAdanirUpaNAnantaramadhunA jainAcArasyAdhArabhUtAyA: ahisAyAH vivecanaM kriyte| hiMsAyA abhAvarUpAhyahiMsA ato hisAsvarUpajJAnamantareNAhimAyAH jJAna na syAt / bhAvajJAna vinA'bhAvajJAnasaMbhavAditi tAvad hisAyAH svarUpaM kathayitu mupkrme| mImAMsaka mata vAle bhI 'maiM ghaTa ko jAnatA hU~ isa anubhava ke kAraNa eka hI jJAna ko pramAtA, pramiti eva prameya rUpa svIkAra karate haiN| isa taraha anya matoM meM bhI anekAnta prakriyA anubhava siddha hai hii| ___ isa prakAra anekAnta siddhAnta sarvatra vyApaka hai aura nirdoSa ahiMsA tatva syAdvAda kA varNana karane ke bAda aba jainAcAra kA prAraNa ahiMsA kA kathana kiyA jAtA hai| hisA kA abhAva ahiMsA hai| isaliye hiMsA ke svarUpa kA jJAna haeM vinA mahiMsA kA jJAna nahIM ho sktaa| bhAva kA jJAna hue vinA prabhAva kA jJAna nahI hotA, isalie sarva prathama hiMsA kA lakSaNa kahA jAtA hai|

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pramattayogahetukaprANavyaparopaNalakSaNA hiMsA / pramattayogo hi kaSAyasambandhaH / prANazca dravyabhAvabhedena dvividhAH dravyaprAraNA. paJcendriyAriNa. manovAkakAyavalAni, zvAsoccha vAsamAyuzcati daza / tatraikendriyasya catvAro, dvIndriyasya SaT, trIndriyasya sapta, caturindriyasyASTI, nirmanaskapaJcendriyasya nava, samanaskapaJcendriyasya daza dravyaprANA bhavanti / bhAvaprANAstu catanyAtmakAH / etepA yathA saMbhavaM vyaparopaNakaraNaM hiMsA / prANavyaparoNa hi praannviyogH| pramattayogahetukatve sati prANaviyogatvaM hiMsAyAH lakSaNa / anyatarAbhAve hiNsaabhaavjnyaapnaarthmubhymupaadiiyte| pramattayogAbhAve kevalasya prANaviyogasya hisAtvAbhAvAt / durbhAvanA se apane tathA para ke prANoM kA ghAta karanA hiMsA hai| pramAda yoga kA artha hai kaSAyoM kA sambandha honAbhAvo kA malina honaa| prANa do prakAra ke haiM-dravyaprANa aura bhAvaprAraNa / dravyaprANa daza haiM-pAca indriyAM, manavala, vacana-bala, kAya-bala, Ayu aura zvAsoccha vaas| inameM se ekendriya jIva ke cAra prAraNa, do indriya ke chaha, tIna indriya ke sAta, cAra indriya ke ATha, asainI pacendriya ke nau tathA sainI pacendriya ke daza prAraNa hote hai / bhAva prANa caitanya svarUpa haiN| jisa jIva ke jitane prAraNa sabhava hai unakA ghAta karanA hiMsA hai| prANa-vyaparopaNa kA artha nizcaya se prAraNo kA ghAta karanA hai| pramAda ke sambandha rUpa kAraNa ke hone para prAyo kA bichar3anA hiMsA kA lakSaNa hai| dono meM se eka ke na hone para hiMsA nahIM hotI yaha batAne ke lie donoM kA grahaNa kiyA jAtA hai| durbhAvanA na ho-kevala prANo kA viyoga ho vahAM hiMsA nahIM hotii|

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nanu naitat samIcInaM, prAraNavyaparopaNA'bhAve'pi pramattayogamAtrAdeva tatra hiMsAyA. proktatvAt / naipa dopastatrApi bhAvalakSaNasya prANavyaparopaNasya sadbhA. vAt / sakapAyo hyAtmA pUrva svayamevAtmanAtmAnaM hinasti / pazcAdanyeSAM vadho bhaved mA vA bhavat / nanu jale sthale cAkAze jantusadbhAvAdayaM loka' sarvatra jantumAlAkula / tatra caran sAdhuH kathamahiMsaka. syAt / sarvatra jIvavyaparopaNasaMbhavAditi cenna-pAtmatvaparAyaNasya sAdhoH kaSAyayogAbhAvAdahisakatvameva / kiJca dvividhAHprANinaH, sUkSmAH sthUlAzca / ye sUkSmAste zakAkAra kA kahanA hai ki yaha kahanA ThIka nhiiN| prAraNoM kA ghAta hue binA bhI mAtra durvicAroM se bhI hiMsA kahIM jAtI hai| yaha doSa nahIM hai| vahA bhI bhAvarUpa prAraNoM kA viyoga hotA hai| nizcaya se java AtmA kaSAya sahita hotA hai prathama vaha apane hI dvArA apane ApakA ghAta karatA hai phira dUsaroM kA maraNa ho yA na ho| - zaMkAkAra zakA karatA hai ki jala me, pRthvI para tathA AkAza me jIva maujUda hone se yaha loka saba jagaha jIvoM ke samUha se bharapUra hai| unameM hokara calane vAlA sAdhu saba jagaha jIvoM kA ghAta hone se ahisaka kaise ho sakatA hai ? aisA kahanA ThIka nahI, prAtma-niSTha sAdhu ke pramAda kA sadbhAva na hone se ahiMsakapanA hI hai / dUsarI bAta yaha hai ki sthUla aura sUkSma do taraha ke jAva hote haiM / jo sUkSma hai unhe bacAyA nahIM jA sakatA, kyoMki

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vivarjayitumazakyA', adRzyatvAtteSAM / te tu parasparaM saMgharSe'pi napADAmavApnuvanti / tatasterSA saMgharSe'pi na parataH prAraNavyaparopaNasaMbhAvanA / teSAM syAyuSaH kSayAt svayameva maraNAt / ye tu sthUlAste sayatAcaraNena yoginA vivarjayituM zakyante iti na kadApi saMyatAtmano hiMsA saMbhavet / tasyAtmapariNatI hiMsApravRttyabhAvAt katha hiMsA syAt / puNyapApakAraNaM hi bhAvastathAcoktaM - - __bhAvohi puNyAya mataH zubhaH pApAya cAzubha iti / bhanyacca viSvagjIvacite loke,kva caran ko'pyamokSyata? bhAvakasAdhanau bandha-mokSau cennAbhaviSyatAm / " - - ce dikhAI nahIM pdd'te| ve to pApasa' meM TakarA kara bhI pIr3A kA anubhava nahIM krte| isalie unake roMde jAne para bhI para ke dvArA unake prANoM kA uccheda nahIM hotaa| unakA to apanI Ayu ke nAza se hI maraNa hotA hai| aura jo sthUla haiM ve saMyamI sAdhu ke dvArA bacAe jAte hI haiM-isa taraha saMyamI ke kabhI hiMsA nahI hotii| usake bhAvoM meM hisA kI pravRtti na hone se hiMsA kaise ho? bhAva hI puNya mora pApa ke kAraNa hote hai| jaisA ki kahA hai- "zubha bhAva puNya kA kAraNa hai aura azubha pApa kA" / aura bhI yadi bandha aura mokSa kA eka mAtra kAraNa bhAva nahIM mAnA jAtA to jIvoM se labAlaba bhare hue isa saMsAra meM kisI kA bhI mokSa nahIM hotaa|

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ata eva kRSikAryanivAryA hiMsAM kurvato'pi kRpakAjjalAzayataTe matsyAdIn gRhItu sannipaNNo dhIvaro jAle matsyAgamanAbhAvAttAnananannapi uccaiH pApaH prokto jainAgame, kRtahiMsAsaMkalpatvAttasya / kRSakastu na tAdRzaH, sa hi kevalaM kRSikAryameva karoti / na tu jIvahiMsAsaMkalpastasya, ata eva yathAzakti tatrAgatAn prANino rakSatyapi / tathA cokta prAraMbhe'pi sadA hiMsAM sudhIH sAMkalpikI tyajet / , nato'pi karSakAduccaiH pApo'ghnannapi dhIvaraH // tata. prANavyaparoNaM tadaiva hiMsA bhavati yadA tadrAgAdikaSAyapreritaM bhavet / rAgAdyAvezAbhAve tu prAraNavyaparopaNe satya isIliye jinavANI meM khetI meM anivArya hiMsA karate hue bhI kisAna se vaha bhIla jo marovara ke kinAre machaliyoM ko pakar3ane ke lie baiThA humA jAla meM machaliyo ke na phaMsane se unhe nahI mAratA huA bhI jyAdA pApI kahA gayA hai| kyoki usakA irAdA hiMsA karane kA hai| kisAna to vaisA nahIM haivaha to mAtra khetI karatA hai-usakA jIva hiMsA kA irAdA nahI hai, aura yathAzakti khetI meM Ae hue jIvoM ko bacAtA bhI hai / jaisA ki kahA hai vivekI manuSya ko cAhie ki vaha sadA kisI bhI kArya me jAna bUjhakara himA na kre| jIvo kI hiMsA karane vAle kisAna se jIvoM ko nahI mAratA hugrA bhI bhIla jyAdA pApI hai| isaliye prAraNoM kA ghAta tabhI hisA kA kAraNa hai jaba vaha rAgAdi kaSAyoM ke dvArA sampanna ho| rAgapAdi bhAvo, ke vinA to prANo kA ghAta ho jAne para bhI hiMsA nahIM hotii|

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MAA - - Jun na . ( 137 ) pina hiMsA bhavati, tato bhAvahisaiva mukhyato hiMsA procyate / rAgAdyAveze sati tu jIvo mriyatAM mA vA mriyatAM, hiMsA'va-' zyameva bhavati / yadi kaSAyo'sti nizcitaM hiMsA / AtmanaH sUkSmA'pi hiMsA paravastunibaMdhanA na bhavati / ata eva kazcana hisAmakRtvA'pi hiMsAphalabhAgbhavati tAdRzapariNAmasadbhAvAt / aparo hiMsA kRtvA'pi hiMsAfalabhAjanaM na syAt, kaSAyarUpapariNAmAbhAvAt / ekasyA'lpA hiMsA paripAke'nalpaM phalaM dadAti tIvakapAyatvAt / anyasya mahAhiMsA'pi paripAke svalpaphalA bhavati mandakaSAyatvAt / saiva hiMsaikasya tIvaphalaM dizati aparasya ca mandaM / sahakAriNopi manuSyayorekaiva hisA phalakAle vaicitryamAdadhAti / kadAciddhisAmeka: karoti tasyAH phalabhA isalie bhAvahiMsA ko hI mukhya rUpa se hiMsA kahA jAtA hai| rAga bhAva ke hone para to jIva mare vA na mare hiMsA avazya hI hotI hai| yadi kaSAya ho to hiMsA nizcita hai| para padArthoM ke kAraNa prAtmA ko jarAsI bhI hiMsA nahI hotii| isIliye koI hiMsA na karake bhI hiMsA ke phala ko bhogatA hai, kyoMki usake bhAva hiMsA karane ke haiM / dUsarA hiMsA karake bhI hiMsA ke phala kA pAtra nahI hotA kyoki usake bhAva kaSAya rUpa nahI hai| eka ko thoDI sI hiMsA phala dete samaya mahAn phala detI hai kyoMki kaSAya kI tIvratA hai / dUmare ko mahAna hiMsA bhI bahuta kama phala detI hai, kyoki kaSAya kI mandatA hai / vahI hiMsA eka ko tIvra phala detI hai aura dUsare ko thor3A / do manuSyoM mArA eka sAtha kI gaI hiMsA phala dete samaya vicitratA ko prApta hotI hai-arthAt eka ko hiMsA kA phala milatA hai-dUsare ko mahimA kaa| kabhI kabhI hisA eka karatA hai aura usake phala

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( 138 ) jastu bahavo bhavanti / kadAcid bahavo hiMsA vidadhati, hiMsAphalabhAktveka eva bhavatItyAdhanekAni vaicitryAriNa hiMsAviSaye prapazyatA janena hiMsyahiMsakahiMsAhiMsAphalAni tattvenAvabudhyAvazyameva hiMsA tyaajyaa| tathA cokta:hihiMsakahiMsAtatphalAnyAlocya tttvtH| hiMsAM tathojhana yathA, pratijJAbhaGgamApnuyAt // 1 // pramatto hiMsako, hiNsyaa-drvybhaavsvbhaavkaaH| prAraNAstadvicchidA hiMsA, tatphalaM pApasaJcayaH // 2 // maMtrauSadhidevatAyajJAtithibhojanAdyarthaM kRtA'pi hiMsA hiMsaiba tatphalamapi tIvrapApasaJcaya eva / tathApi hiMsA pApaM vijAnabhogane vAle aneka hote hai| kabhI aneka loga hiMsA karate hai para hisA kA phala eka ko prApta hotA hai| isa taraha hiMsA ke sambandha meM aneka vicitratAo ko dekhate hue prAraNI ko hiMsya, hiMsaka, hiMsA aura hiMsA-phala ko acchI taraha jAnakara hiMsA kA avazya hI tyAga kara denA caahie| "hisya, hisaka, hisA aura hisAphala ina cAroM ko acchI taraha samajha kara hisA isa taraha tyAga de jisase kI gaI pratijJA kA bhaMga na ho| pramAdI jIva hisaka kahalAtA hai| dravyaprANa aura bhAvaprANa hisya hai| prANoM kA viyoga karanA hiMsA hai aura usase pApoM kA saMcaya honA hisAphala hai| maMtra, davA, devatA, yajJa.atithi. bhojana vagairaha ke lie kI gaI hiMsA bhI hiMsA hI hai aura usakA phala bhI pApoM kA tIvra saMcaya hI hai| kisI ke lie bhI kI gaI hiMsA pApa hI hai,

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' ( 136 ) to'pi kecid pratipAdayanti yad dharmAdyartha hiMsAyAM na kazcid doSo vidyte| ____ apare kathayanti-dharmo hi devatAbhyaH samutpadyate, ato devatArtha vihitA hiMsA na pApAya / anye ca kecid vyAharanti-pUjyanimittaM kRto'jAdInAM ghAto na doSAya, ato'tithyarthaM sattvasaMjJapanamavazyameva vidheyam / apare ca jalpanti-bahusattvaghAtasamutpannAdAhArAdekasattvA dhAtottha bhojanaM varamiti mahAsattvasyakasya hiMsanaM yuktisaGgatam / - kecicca manyante-ekasyaiva hiMsrajIvasya vinAzena vahanAM rakSA bhavati, ato hiMsajIvAnAM hiMsanamavazyameva kartavyamiti, 4 aisA jAnate hue bhI kaI loga kahate hai ki dharma vagairaha ke lie kI gaI hiMsA meM koI pApa nahI lgtaa| dasare kahate haiM ki dharma nizcaya se devoM se utpanna hotA hai| isalie devatA ke nimitta kI gaI hiMsA se pApa nahIM hotaa| dUsare kaI kahate hai ki pUjya puruSoM ke lie bakare vagairaha ke mArane meM koI doSa nahIM; isalie atithi ke lie jIva hisA avazya karanI caahie| . __aura dUsare mAnate haiM ki bahuta se jIvo kI hiMsA se paidA hae bhojana se eka jIva kI hiMsA se paidA huA bhojana uttama hai; isalie eka bar3e jIva kA ghAta karanA ucita hai| aura kaI aisA mAnate hai ki eka hI hiMsapha jIva siMha vargaraha ke mAra dene se bahuta se jIdoM kI rakSA hotI hai, ataH hiMsaka jIvoM kI hiMsA karanA paramAvazyaka hai / athavA bahuta se jIvoM

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( 140 ) athavA bahujIvadhAtino'mI hiMsrA jIvanto gurUpApaM samupArjayanti teSA badho'nukampaiva taduparIti vadanti / ___ kecit - ye jIvA bahuduHkhinaH santi teSA vadha eva taduHkhamuktiriti, athavA jIvAnAM sukhaprAptidurlabheti sukhino hatAH sukhAvazeSAt mukhina eva tiSThantIti samAcakSate / ___ kecit-samAdhisthitasya guroH sudharmAbhilASiNA ziSyeNa zirasa. karIne sa paraMbrahmAvApnotItyavazyameva tacchiraH krtniiymityuuhte| kecit-yathA ghaTavinAze ghaTe sthitazcaTaka uDDIya svAbhilaSita deza gacchati tathaiva zarIravinAze tasthita AtmA tato ghAta karane vAle ye hiMsaka jIva yadi jidA raheMge to mahAna pApa upArjana kareMge / unako mAra denA, una para dayA karanA hI hai| aisA kahate hai| kaI aisA kahate haiM ki jo jIva atyanta dukhI haiM-unako mAra denA hI usa duHkha se unako mukti dilAnA hai| athavA jIvoM ko sukha prApta honA kaThina hai ataH una sukhI jIvoM ko sukha zeSa rahate hue mAra diyA jAya to bhaviSya meM bhI ve sukhI hoNge| kaI aisA tarka karate hai ki zreSTha dharma kI prApti cAhane vAle ziSya ke dvArA jaba usakA gurU dhyAna me tallIna ho gurU kA mAthA kATa dene se vaha gurU parama brahma ko prApta ho jAtA hai, isalie avazya hI gurU kA mastaka kATa denA caahie| - kaI thoDe se dhana ke pyAse khArapaTika matavAle kahate haiM ki 'jaise ghaDe ke phoDa dene se ghaDe me banda ciDiyA uDakara apane mana pasanda sthAna ko calI jAtI hai usI prakAra zarIra kA nAza

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niHsRtya yathAyogyaM sthAnaM gacchatIti sadhanahanane na kazcana doSa iti dhanalavapipAmitAH khArapaTikAH bhaassnte| ___ kecit-yadi kazcana bUbhUkSayA maraNAsanno bhojanArthamAyAtahi tadrabhagavuddhayA svazarIramAMsadAnamapi dharmAya jAyata - iti nigadanti / ime ca sarve'hiMsAbhAsA eva natvahiMsA / eteSAM svato hiMsArUpatvAdananukUlatvAcca / na ca kadApyahiMsA hiMsAjanyA saMbhavet / yasmaikasmaicitprayojanAya yenakenA'pi prakAreNa kRtaM jIvahananaM himev| hiMsA dvividhA-sAkalpikI, asAkalpikI ca / manasA vAcA karmaNA kRtakAritAnumodanaizca sakalpAd yA hiMsA kriyate sA kara dene para usame rahane vAlI prAramA usame se nikalakara yathAyogya sthAna para pahuMca jAtI hai| isalie dhanavAno ke mAra dene meM koI doSa nahI hai| . kaI kahate hai ki agara koI bhUkha se mara rahA ho aura agara vaha bhojana ke lie Ave tA usakI rakSA ke khayAla se apane zarIra kA mAMsa denA bhI dharma kA kAraNa hai| ye sabakI saba mAnyatAe~ ahisA bhAsa hI hai na ki ahisaa| ye mAnyatAe~ apane Apa me hisA rUpa hai aura isIlie dharma ke pratikUla hai| tIno kAloM meM bhI kabhI hiMsA se ahiMsA kI Apatti nahIM ho sakatI / cAhe jisa prayojana ke lie athavA jisa kisI prakAra se kiyA gayA jIvaghAta hiMsA hI hai| hiMsA ke do prakAra haiM-eka sAkalpikI, dusarI prasAkalpikA mana vacana kAya ke dvArA aura kRta kArita anumodanA ke bArA irAdA karake jo hiMsA kI jAtI hai vaha sAMkalpiko

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(144 ) na ca hipAsaMvalitaM kiJcidanuSThAnamAcAro vA dharmAya / . jainAcArasyeyameva vizepatA yattatrAlpApi hisAmAtrA na visa hyA tasyA adharmarUpatvAt / dharmasyAhiMsAlakSaNatvAda, tathA coktamahisA prazaMsAyAmzrUyate sarvazAstreSu sarvepu samayeSu ca / ahiMsAlakSaNo dharma adharmastad viparyaya: / / 1 / / . ahiMsava jgnmaataa'hiNsvaanNdpddhtiH| ahisaiva gatiH sAdhvI zrIrahisaiva zAzvatI yA ahiMsava zivaM sUte datta ca tridivshriym| . ahiMsaiva hita kuryAd vyasanAni nirasyati / / 3 / / paramAraNoH paraM nAlpaM na mahad gaganAtparam / __ yathAkiJcittathA dharmo nAhiMsAlakSaNAt param / / 4 / / hiMsA gabhita koI bhI anuSThAna athavA AcAra dharma ke liye nahI hotA / jainAcAra kI yahI vizeSatA hai ki usameM hiMsA kA leza mAtra bhI sahya nahI hai kyoMki vaha adharma rUpa hai aura dharma kA lakSaNa ahiMsA rUpa hai| ahisA kI prazasA me anya zAstro meM bhI kahA hai sampUrNa zAstroM meM aura saba kAlo me yaha sunA jAtA hai ki dharma kA lakSaNa ahiMsA hai aura adharma kA lakSaNa hiMsA hai / / 1 / / ahiMsA hI saMsAra kI mAtA hai, ahiMsA hI Ananda prApti kA mArga hai, ahiMsA hI zreSTha gati hai aura ahiMsA hI avinAzI lakSmI hai / / 2 / / _ . ahisA hI kalyANa dAyaka hai vahI svarga kA vaibhava pradAna karatI hai / ahiMsA hI sukha pradAna karatI hai aura duHkhoM kA khAtmA karatI hai // 3 // jaise paramANu se koI choTA nahIM hotA aura AkAza se koI bar3A nahIM hotaa| usI prakAra ahisA lakSaNa rUpa dharma se vaDhakara koI dharma nahI hotA // 4 //

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( 145 ) ' tapaHzrutayamajJAnadhyAnadAnAdikarmaNAm / satyazIlavatAdInAmahisAM jananI matA / / 5 / / ahiMsakA'pi yatsaukhya kalyANamathavA zivam / datta tadehinAM nAyaM tapaH zrutayamotkaraH / / 6 / / janmograbhayabhItAnAmahiMsavauSadhiH praa| tathA'marapurI gantuM pAtheya pathi puSkalam / / 7 / / kintvahiMsava bhUtAnAM mAteva hitkaarinnii| tathA ramayitukAntA vinetuMca sarasvatI / / 8 / / ki na tapta tapastena ki na dattaM mahAtmanA / * vitIrNamabhaya yena prItimAlambya dehinA / / 6 / tapa, zruta, yama, jJAna, dhyAna, dAna Adi karmo kI tathA satya, zIla, prata, vagairaha kI jananI ahisA ko hI mAnA gayA hai // 5 // ___ akelI ahiMsA hI prANiyo ko jo sukha, kalyANa athavA mokSa pradAna karatI hai vaha tapa, zruta, yama kA samudAya bhI nahIM // 6 // janma maraNa kI bhayaMkara bImArI se grasta logoM ke lie ahisA hI sarvotkRSTa davA hai aura svarga purI ke mArga meM jAneko pauSTika kalevA hai // 7 // ahisA hI mAtA ke samAna prANiyo kA kalyANa karane vAlI hai evaM ramaNa karane ke lie sundara strI ke samAna tathA prajJAnAndhakAra dUra karane ke liye sarasvatI ke samAna hai / jisa mahAtmA ne dehadhAriyo se prema karake unhe nirbhaya banA diyA usane kaunasA tapa nahIM tapA aura konasA dAna nahIM diyA / / /

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/ 144 ) naca himAsaMvalitaM kiJcidanuSThAnamAcAro vA dharmAya / jainAcArasyeyameva vizeSatA yattatrAlpApi hisAmAtrA na visa hyA meM tasyA adharmarUpatvAt / dharmasyAhiMsAlakSaNatvAt, tathA coktamahisA prazaMsAyAm - zrUyate sarvazAstreSu sarvepu samayeSu ca / ahiMsAlakSaNo dharma adharmastad viparyayaH / / 1 / / . ahisava jgnmaataa'hiNsaivaanNdpddhti.| / ahisaiva gatiH sAdhvI zrIrahiMseva zAzvatI ||shaa ahisaiva zivaM sUte datta ca tridivazriyam / ahisaiva hita kuryAd vyasanAni nirasyati / / 3 / / paramAraNoH para nAlpaM na mahad gaganAtparam / yathAkiJcittathA dharmo nAhisAlakSaNAt param / / 4 / / hisA gabhita koI bhI anuSThAna athavA AcAra dharma ke liye nahI hotA / jainAcAra kI yahI vizeSatA hai ki usameM hiMsA kA leza mAtra bhI sahya nahIM hai kyoMki vaha adharma rUpa hai aura dharma kA lakSaNa ahiMsA rUpa hai| ahisA kI prazasA me anya zAstrA' meM bhI kahA hai sampUrNa zAstroM me aura saba kAlo me yaha sunA jAtA hai ki dharma kA lakSaNa ahisA hai aura adharma kA lakSaNa hiMsA hai // 1 // ahiMsA hI sasAra kI mAtA hai, ahiMsA hI Ananda prApti kA mArga hai, ahisA hI zreSTha gati hai aura ahiMsA hI bhavinAzI lakSmI hai // 2 // ahiMsA hI kalyANa dAyaka hai vahI svarga kA vaibhava pradAna karatI hai / ahisA hI sukha pradAna karatI hai aura duHkhoM kA khAtmA karatI hai // 3 // jaise paramAraNa se koI choTA nahIM hotA aura AkAza se koI vaDA nahI hotA / usI prakAra ahiMsA lakSaNa rUpa dharma ma baDhakara koI dharma nahI hotA // 4 //

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tapaHzrutayamajJAnadhyAnadAtAdikarmaNAm / satyazIlavatAdInAmahisA jananI matA ||5|| ahiMsakA'pi yatsaukhya kalyANamathavA zivam / datte taddehinAM nAyaM tapaH zrutayamotkaraH / / 6 / / jnmogrbhybhiitaanaamhisaivaussdhiHpraa| / / __ tathA'marapurI gantu pAtheya pathi puSkalam / / 7 / / kintvahisaiva bhUtAnAM mAteva hitkaarinnii|| tathA ramayituM kAntA, vinetuM ca sarasvatI / / ki na tapta tapastena ki na dattaM mahAtmanA / * vitIrNamabhayaM yena prItimAlambya dehinA |6|| - - - tapa, zruta, yama, jJAna, dhyAna, dAna Adi karmo kI tathA satya, zIla, prata, vagairaha kI jananI ahiMsA ko hI mAnA gayA hai|||5|| akelI ahiMsA hI prANiyoM ko jo sukha, kalyANa athavA mokSa pradAna karatI hai vaha tapa, zruta, yama kA samudAya bhI nahI / / 6 / / janma maraNa kI bhayaMkara bImArI se grasta logo ke lie ahisA hI sarvotkRSTa davA hai aura svarga purI ke mArga meM jAneko pauSTika kalevA hai l ahiMsA hI mAtA ke samAna prANiyo kA kalyANa karane vAlI hai evaM ramaNa karane ke lie sundara strI ke samAna tathA prajJAnAndhakAra dUra karane ke liye sarasvatI ke samAna hai / / 8 / / jisa mahAtmA ne dehadhAriyoM se prema karake unheM nirbhaya banA diyA usane kaunasA tapa nahI tapA aura konasA dAna nahIM diyA ||

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( 182 ) sAMkalpikI / hiMsAsaMkalpajanyatvAt / hiMsAsaMkalpAbhAve'pi yA gRhiNo'nivAryA hiMsA bhavati saa'saaNklpikii| sA ca trividhAprAraMbhajanyA, udyogajanyA, virodhajanyA ceti / paJcasUnAsu gRhanirmANAdiSu ca yA gRhasthasyA'nivAryA hisA sA''rabhajanyA / jIvikopAyasvarUpanyAyAnukulAhiMsakodyogajanyA dvitIyA' / itarAkramaNe svasvakIyarakSArtha yA'nikAya hisA jAyate sA virodhjnyaa| aAsu catasRSu hisAmu gRhI kevalAM sAMkalpikI hisAM pratyAkhyAti / aparAstisrastu tajjIvanopayogitvAla hAtu zakyante gRhAvasthAparyantam / ime catvAro hisAyA bhedA gRhasthApekSayA / munijIvane tAhazabhedAsaMbhavAt / yasyA''tmAnaM vihAya na kimapi svaM svakIyaM vA - - - hisA hai; kyoki vaha hiMsA irAdatana hotI hai| hisA karane kA irAdA na hone para bhI gRhasthI ke dvArA jo hiMsA TAlanA sabhava nahI vaha asAkalpikI hisA hai| vaha tIna prakAra kI hai| prArabhI, udyogI aura virodhI / cakkI, cUlA, aokhalI, vahArI tathA parIDA jo gRhasthI ke pAca sUna hai unameM tathA ghara vagairaha banavAne me anivArya hiMsA hotI hai vaha prArabhI hiMsA hai| jIvikA calAne ke lie nyAyAnukUla ahiMsaka vyApAra meM jo hisA hotI hai vaha udyogI hai| dUsaroM ke dvArA AkramaNa kie jAne para apanI aura apano kI rakSA ke lie jo anivAya hiMsA ho jAtI hai vaha virodhI hisA hai| ina cAroM prakAra kI hiMsAo me se gRhasthI kevala sakalpI hisA kA tyAga karatA hai| bAkI tIna to jaba taka vaha gRhasthAvasthA me hai usake jIvana ke lie upayogI hone se vaha unheM chor3a nahIM sktaa| hiMsA ke ye cAra bheda gRhastha jIvana ke liye hI hai| muni jIvana meM vaise bheda sabhava nahIM hai jisake apanI AtmA ke

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( 143 ) vicate sa kimarthamAraMbhamadyoga virodhaM vA kuryAditi sa sarvahisAvinivRtta. sarvasahazca / kAJcanAzmazatramitranindAprazaMsAdisamavRtti. sAdhu pUrNato'hiMsako bhUtvA calati, bhASate, bhAharati, pustakAdi pAdatte nikSipati ca, utsRjati malamUtrAdIn, zete, niSIdati sahate vA prkRtkleshaadi| . . gRhasthastu parityaktahisAsaMkalpa AraMbhodyogAdiSu hisAmaparityannapi na kadApyeteSu vyarthI hisAM karoti / vastuto hisAyA aghahetutvAt / sa hyalpArabhaparigrahe santuSTo nivAryo hisAmavazyameva nivArayati / vahAraMbhaparigrahavAMstu naadrshgRhmedhii| tAdRzo hiMsAyA vaipulyAt / etAdRzahisA-abhAvarUpA'ahisA''caraNAhIM. alAvA apanA kucha bhI nahIM vaha kisa lie Arabha udyoga tathA virodha kare-vaha to sampUrNa prakAra kI hiMsA ko chor3a detA hai aura saba upasargo,ko samatA bhAvoM se sahana karatA hai| svarNapatthara, zatru-mitra, nidA-prazaMsA vagairaha meM samatA bhAva dhAraNa karane vAlA vaha sAdhu pUrNa ahiMsaka hokara calatA hai, bolatA. hai, bhojana karatA hai, pustaka vagairaha uThAtA aura rakhatA hai tathA mala mUtra vagairaha kA visarjana karatA hai, sotA hai, vaiThatA hai athavA dUsaro ke dvArA die gae dukhoM ko sahana karatA hai| gRhastha to saMkalpI hisA kA-tyAga karake prArabha udyoga vagairaha me hisA kA tyAga nahIM krtaa| lekina vyApAra vagairaha me bhI vaha vyartha hisA se sadA bacatA hai kyoMki hiMsA to vAstava meM pApa hI kA kAraNa hai vaha thoDe prAraMbha aura thoDe parigraha me homattaSTa rahatA hayA jisa hiMsA se Tala sakatA hai avazya hI TalatA hai| bahuta prArabhI aura vahuta parigraha rakhane vAlA to Adarza gRhasthI hI nahIM hai kyoMki vaMsI sthiti meM to hiMsA kI jAtA hai| aisI hiMsA ke prabhAva rUpa ahiMsA kA hI pAlana karanA caahie|

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( 144 ) na ca hipAsaMvalitaM kiJcidanaThAnamAcAro vA dharmAya / . jainAcArasyeyameva vizeSatA yattatrAlyApi hisAmAnA na visarA tasyA adharmarUpatvAt / dharmasyAhiMsAlakSaNatvAta, tathA cokta-... mahisA prazaMsAyAmzrUyate sarvazAstreSu sarvepu samayeSu ca / / ahiMsAlakSaNo dharma adharmastad viparyaya. // 1 // ahisava jaganmAtA'hisaivAnaMdapaddhatiH / ahisaiva gatiH sAdhvI zrIrahisaiva zAzvato ||gaa / ahisava ziva sUte datta ca tridivazriyam / ahiMsaiva hita kuryAd vyasanAni nirasyati / / 3 / / paramANoH para nAlpaM na mahad gaganAtparam / . ___yathAkiJcittathA dharmo nAhiMsAlakSaNAt param / / 4 / / hisA gabhita koI bhI anuSThAna athavA AcAra dharma ke liye nahI hotA / jainAcAra kI yahI vizepatA hai ki usameM hisA kA leza mAtra bhI sahya nahIM hai kyoki vaha adharma rUpa hai aura dharma kA lakSaNa ahiMsA rUpa hai| ahisA kI prazasA me anya zAstroM meM bhI kahA hai sampUrNa zAstroM meM aura saba kAloM me yaha sunA jAtA hai ki dharma kA lakSaNa ahiMsA hai aura adharma kA lakSaNa hiMsA hai / / 1 / / ahiMsA hI sasAra kI mAtA hai, ahiMsA hI Ananda prApti kA mArga hai| ahiMsA hI zreSTha gati hai aura ahiMsA hI bhavinAzI lakSmI hai / / 2 / / * ahisA hI kalyANa dAyaka hai vahI svarga kA vaibhava pradAna karatI hai / ahiMsA hI sukha pradAna karatI hai aura duHkhoM kA khAtmA karatI hai // 3 // jaise paramANu se koI choTA nahIM hotA aura AkAza se koI vaDA nahIM hotaa| usI prakAra ahiMsA lakSaNa rUpa dharma se baDhakara koI dharma nahIM hotA // 4 //

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tapAzrutayamajJAnadhyAnadAnAdikarmaNAm / satyazIlavatAdInAmahiMsA jananI matA // 5 // __ ahiMsakA'pi yatsaukhya kalyANamathavA zivam / datte tadehinAM nAyaM tapaH zrutayamotkaraH / / 6 / / janmograbhayabhItAnAmahiMsavauSadhiH praa| tathA'marapurI gantu pAtheyaM pathi puSkalam / / 7 / / kintvahisaiva bhUtAnAM mAteva hitkaarinnii| tathA ramayituM kAntA vinetuM ca sarasvatI / / 8 / / ki na tapta tapastena ki na datta mhaatmnaa| vitIrNamabhaya yena prItimAlambya dehinA || tapa, zruta, yama, jJAna, dhyAna, dAna Adi karmoM kI tathA satya, zIla, prata, vagairaha kI jananI ahiMsA ko hI mAnA gayA hai // 5 // akelI ahiMsA hI prANiyo ko jo sukha, kalyANa athavA mokSa pradAna karatI hai vaha tapa, zruta, yama kA samudAya bhI nahIM // 6 // janma maraNa kI bhayaMkara bImArI se grasta logo ke lie ahisA hI sarvotkRSTa davA hai aura svarga purI ke mArga meM jAne - ko pauSTika kalevA hai / / ahiMsA hI mAtA ke samAna prANiyoM kA kalyANa karane vAlI hai evaM ramaNa karane ke lie sundara strI ke samAna tathA prajJAnAndhakAra dUra karane ke liye sarasvatI ke samAna hai / jisa mahAtmA ne dehadhAriyoM se prema karake unheM nirbhaya banA diyA usane konasA tapa nahI tapA aura konasA dAna nahI diyA /

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(146 ) yathA yathA hRdi sthairya karoti karuNA nRNAm / tathA tathA vivekazrI: parAM prIti prakAzate // 10 // yatkicit saMsAre zarIriNAM duHkhazokabhayavIjam / daurbhAgyAdisamastaM taddhisAsaMbhavaM jJeyam // 11 // gAntyartha devapUjArtha yajJArthamathavA nRbhiH| kRtaH prANabhRtAM pAta: pAtayatyavilambitam / / 12 // hisaiva durgateAraM hisaiva duritArNavaH / hisaiva narako ghoro hisaiva gahana tamaH / / 13 / / sAMkhyArthe du.khasaMtAnaM magalArthe'pyamaMgalam / jIvitArthe ghavaM mRtyu kRtA hiMsA prayacchati / / 14 // jaise jaise manuSyoM ke hRdaya meM karuNA kI sthiratA hotI hai, vaise vaise viveka rUpI lakSmI parama prasannatA ko prApta hotI hai / / 10 // sasAra meM prANiyoM ke duHkha, zoka, bhaya tathA durbhAgya vagairaha saba kA eka mAtra kAraNa hiMsA ko jAnanA cAhiye // 11 // manuSyoM ke dvArA kiyA gayA jo kA ghAta cAhe vaha gAti / ke lie ho yA devapUjA ke liye ho athavA yajJa ke liye homanuSya kA tatkAla patana kara detA hai / / 12 / 1 . hiMsA hI durgati kA dvAra hai, hiMsA hI pApoM kA samudra hai| himA hI bhayAnaka naraka hai aura hisA hI saghana andhakAra hai / 131 sukha ke liye kI gaI hiMsA nizcaya se duHkha paramparA ko pradAna karatI hai| kalyANa ke liye kI gaI hisA amaMgala pradAna karatI hai aura jIvana ke liye kI gaI hiMsA niyama se mRtyu ko prApta karAtI hai / / 14 / /

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pratyacca etA sA bhagavaI ahisA jAsA bhIyAraNaM piva saraNaM / pakhkhINaM piva gagaNaM, tisIyAgaM piva salilaM, . khudiyAraNa piva asaNaM samujbheva poyabaharaNaM, cauppayANaM va zrAsamapayaM, dudaTThiyANaM ca osadibala aDavimajbheva satyagamaraNaM tathA visiThThatarigA ahiMsA / granyacca ( 283 ) 3 1 hiMsA bhUtAnAM jagati viditaM brahma paramam / vastuto'hiMsA bhagavatI / zranayaiva manuSyasya sarvA prApado vinazyantItIyam samupAsyA nityamAtmahitepsubhiriti / aura bhI kahA hai: jaise Dare huye jIvoM ke liye uttama zaraNa sthAna, pakSiyoM ke liye priya AkAza, pyAsoM ke liye priya salila, kSudhAttoM ko miSTa bhojana, samudra meM DUbatoM ko priya jahAja, pazuo ko priya braja, rogagrasto ko priya auSadha tathA bhayaMkara vana meM sArthavAha arthAt sAthiyoM kA samUha hotA hai / vaise hI saMsAra meM jIvoM ke liye bhagavatI ahiMsA hotI hai / hiMsA kI aisI hI vize patA hai | aura bhI kahA hai saMsAra me ahisA prANI mAtra ke liye prasiddha sarvotkRSTa brahma hai / vAstava meM ahiMsA bhagavatI hai| isa ke dvArA manuSya ko matra vipattiyA~ naSTa ho jAtI haiM, prata prAtma- hita cAhane vAle logoM ko isakI nirantara upAsanA karanI caahie|

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( 148 ) jAtitattvamImAMsA mukta vyavahitakAraraNasya ratnatrayasyAdimaM samyagdarzanaM jAtyAdyahaMkArAbhAve na bhavatIti jAtiviSaye kiJcit prastUyate / jAtirhi sadRzapariNAmAtmikA / zravyabhicAriNA sAdRzyenekI kRtArthAtmakatvAttasyAH / etallakSaNApekSayA karmasiddhAntAnusAreNa tu paJcaiva jAtaya ekendriyAdyAkhyAH / manuSyatva pazutvaprabhRtayo vA bhavantu jAtayaH / kintu brAhmaNakSatriyAdijAtibhedakalpanaM hyAcAramAtrabhedena saMjAtaM / vastudRSTyA tu na kAcida brAhmaNIyAsnyA vA niyatA tAttvikI jAtirasti / brAhmaNakSatriyavaizyazUdrANAM caturNAmapi tattvataH ekaiva mAnuSI jAtirAcAreNa tu tatra bhedakalpanA saMbhUtA / tathA coktamASa jAti tattva mImAMsA mukti kA sAkSAt kAraNa ratnatraya meM se pahalA jo samyagdarzana ratna hai, vaha jAti vagairaha ke abhimAna kA jabataka khAtmA na ho, utpanna nahIM hotA isaliye jAti ke viSaya me kucha prarUpaNa kiyA jA rahA hai| nizcaya se samAna pariNamana svarUpatA ko jAti kahate hai kyoki vaha virodhI samAna dharmoM ke dvArA grAtmA ko eka rUpa karatI hai / isa lakSaNa kI apekSA se karma siddhAnta ke anusAra to ekendriya jAti, dvIndriya jAti, trIndriya jAti, caturindriya jAti, paMcendriya jAti zrAdi pAca hI jAtiyAM haiM / prathavA manusyatva pazutva vagairaha jAtiyAM ho sakatI haiN| lekina brAhmaNa kSatriya vaizya aura zUdra jAti kalpanA to nizcaya pUrvaka prAcAra bhinnatA se hI utpanna huI hai| vAstava me to brAhmaNa yA aura koI sacamuca niyata jAti nahI hai / brAhmaNa kSatriya vaizya aura zUdra cAro kI hI vAstava meM eka hI manuSya jAti hai| mAtra pracAra bhinnatA meM vahA yaha bheda kalpanA ho gaI hai| aisA hI

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{ 146 ) manuSyajAtirekaiva-jAtinAmodayodbhavA / vRttimedAhitAd bhedAt-cAtuvidhyamihAznute // bAhmaNA vratasaMskArAt, kSatriyA zastradhAraNAt / variNajo'rthArjanAnyAyyAt zUdrA nyagvRttisaMzrayAt // jAtirepA guNa sampadyate, guNadhvaMsazca vipadyate / jAtihi guNena karmaNA vA bhavati na tu janmanA / tathA cokta padmacarite brAhmaNyaM guraNayogena na ta tadayonisaMbhavAda / cAturvarNya tathA'nyacca cANDAlAdivizeSaNam / sarvamAcArabhedena prasiddhi bhuvane gatam / vratasthamapi cANDAlaM taM devA brAhmaraNaM viduH // kahA hai "manuSya jAti nAma karma ke udaya se paidA huI manuSya jAti eka hI hai / AcaraNa bhinnatA rUpa kAraNa ke dvArA hI vaha saMsAra meM cAra prakAra kI ho gaI hai / vratoM ke saMskAra vAle brAhmaNa, zastra dhAraNa karane vAle kSatriya, nyAyapUrvaka dhanopA. rjana karane vAle vaizya aura nIca vRtti (sevA vRtti) Azraya lene vAle zUdra khlaaye| garaNo ke dvArA yaha jAti ucca banatI hai aura guNo ke nAza se nIca ho jAtI hai / nizcaya pUrvaka jAti guraNa se athavA karma se hotI hai janma se nhiiN| aisA hI padmacarita me kahA hai brAhmaNa vrata saskAra vagairaha guraNoM ke sambandha se hai na ki brAhmaNa kula me janma lene se| cAra prakAra kI varNavyavasthA tapA aura bhI jo cADAla vageraha vizeSaNa haiM ve saba ke saba saMsAra meM prAcAra kI bhinnatA se hI prasiddha huye haiN| kyoMki jo cAMDAla prato kA pAlana karatA hai use deva, brAhmaNa nAma se pukArate haiN|

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uttarAdhyayane coktaM - kammuraNA vaMbharaNo hoi, kammuraNA hoi khattiau / vaiso kammuragA hoi, suddo hoi kammuraNA 1 varAMgacarite ca ( 150 j kriyAvizeSAd vyavahAramAtrAddayAbhirakSAkRSizilpa bhedAt / ziSTAraca varNAzcaturo vadanti na cAnyathAvarNacatuSTayaM syAt / na ca jAtimAtrataH kadAcid dharmo labhyate / nIcatvoccatvaprayojakatvaM tu guNAbhAvaguNayoreva / tathA coktamamitagatinAssvAryeNa - L uttarAdhyayana meM bhI kahA hai- prAraNI kArya se brAhmaNa hotA hai, kArya se hI kSatriya hotA hai, kArya se hI vaizya tathA kArya se hI zudra hotA hai / varAMga carita meM bhI kahA hai- uttama loga kriyA vizeSa ke prAcaraNa mAtra se hI cAra varNa kI vyavasthA karate hai arthAt brAhmaNa vargA kA mukhya dharma dayA, kSatriya varNa kA mukhya karma abhirakSA, vaizya varNa kA mukhya karma kRSi aura zUdra varNa kA mukhya karma zilpa hai / aura kisI prakAra varNa catuSTaya kI vyavasthA nahI hai / - jAti mAtra se kabhI dharma kI upalabdhi nahIM hotI / jisameM guNoM kA prabhAva hai vaha ucca hone para bhI nIca hai aura jisameM guraNoM kA nivAsa hai vaha nIca hokara bhI ucca hai / pramitagati AcArya ne bhI isI prakAra nirUpaNa kiyA hai

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ne jAtimAtrato dharmo labhyate dehadhAribhiH / satyazocatapa. zIla-dhyAnasvAdhyAyavajitaH / / 1 / / prAcAramAtrabhedena bAttInA bhedakalpanam / na jAti hmaraNIyA'sti niyatA navApi tAttvikI // 2 // brAhmaNakSatriyAdInAM-caturAmapi tattvataH / ekava mAnuSo jAti-rAcAreNa vibhajyate / / 3 / / . sayamo niyamaH zIleM tapo dAnaM damare dyaa| . . vidyante tAttvikA yasyAM sA jAtimahatI satAm // 4 // guNaiH sampadyate jAti-guNadhvaMsaivipadyate / yatastato budhaiH kAryo guNeSvevAdaraH paraH // 5 // prANiyo ke jIvana meM agara satya, zauca, tapa, zIla, dhyAna, svAdhyAya Adi guNa na ho to ve'mAtra jAti ke ucca hone se dharma ko prApta nahIM kara sakate / / 1 / / zubha aura azubha AcaraNa ke bheda se hI jAti bheda kI kalpanA huI hai / bAhmaNAdi jAti koI vAstavika, nizcita amiTa yA anAdi nahIM hai / / 2 / / vAstava meM brAhmaNa kSatriya vagairaha cAroM hI kI eka hI manuSya jAti hai aura vaha hI AcAra-vyavahAra ke dvArA cAra bhAgoM meM vibhAjita ho jAtI hai / / 3 / / jisa jAti me saMyama, niyama, zIla, tapa, dAna, yama, dayA grAdigaNa yathArtha rUpa meM pAye jAya vahI jAti bar3I hai // 4 // gaNoM ke hone se hI ucca jAti hotI hai, guNoM ke naSTa dI jAti kA nAza ho jAtA hai| isaliye buddhimAno ko cAhie ki puraNoM ko prApta karane meM hI parama kareM // 5 //

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( 152 ) jAtimAzramada: kAryo na nIcatvaprayojaka . uccatvadAyakaH sadbhi kArya zIlasamAdara ||6|| brAhmatvAdayo bhedAhyopAdhikA na ceme nityA / teSAM svayaM vilopasvIkArAt / kriyAvilopAcchUdrAnnAdezca brAhmaNasya jAtilopaH svayamevAbhyupagata jAtivAdibhiH / zUdrAnnAcchUdra saMparkAcchUdra reNa saha bhASaraNAt / iha janmani zUdratvaM, mRtaH zvA cAbhijAyate // ityabhidhAnAt na ca brAhmaNatvAdayo jAtayaH pratyakSAdipramAraNataH pratIyante / na khaNDamuNDAdipu sAdRzyalakSaraNagotvavad devadattAdau brAhmaNatva mAtra nIcatva kA sUcaka jAti kA abhimAna kabhI nahIM karanA cAhie aura sajjanoM ko sadA sadAcAra kA hI samAdara karanA cAhie jo ki uccatA pradAna karane vAlA hai ||6|| brAhmaNatva vagairaha jo bhI bheda haiM ve kRtrima hai, ye nitya prarthAt gramiTa nahI haiM kyoMki unhoMne svayaM hI usa jAti kA lupta ho jAnA mAnA hai / uccakarma ke prabhAva hone tathA zUdro ke yasa vagairaha ke upayoga se brAhmaNa jAti kA lupta ho jAnA jAtivAdiyoM ne svayaM hI svIkAra kiyA hai / kahA bhI hai } zUdra kA anna khAne se zUdra ke sAtha samparka karane se aura zUdra ke sAtha vArtAlApa karane se isa janma me zUdra ho jAtA hai aura marakara kuttA bana jAtA hai / aura brAhmatva vagairaha jAtiyA pratyakSAdi prabhAraNoM se pratIta nahI hotI / khaNDI muNDI gAyo meM samAna lakSaraNa gotva kI taraha devadatta vagaraha me brAhmaNatva jAti anya hai aisA pratyakSa pramANa

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jAtiranyA vA pratyakSata. pratItA samapalabhyate / anyathA kimayaM brAhmaNo'nyo veti saMzayo na bhaveta, tathA ca tannirAsAya gotrAghupadezo vyarthaH / na hi gaurayaM manuSyo veni nizciyo gotraadyupdeshmpeksste| . ___ yAvajjAtikula bhimAnastiSThati manuSye na tAvad dharmAvakAza: / dharmAcaraNe sarveSAM svataMtratvAt / na.ca jAtidharmayo: kazcanAvinAbhAvo vidyate / dharmodyAtmasvarUpaM zarIre kalpitAyA jAtyAstatra ka upayogaH, jAtivAdAvalepena manuSyasya patanaM bhavati / muktihi na kAmapi jAtimapekSate / ata eva tadAptI vaddhaparikaro yogI jAtyAtIto varNAtItazca bhavati / jAtyAghaSTavidhamadavezaparityajanamantareNa na ca ko'pi vimukto bhavati jAtyAgraho heyH| // iti tRtIyo'dhyAyaH / / se anubhava meM nahIM AtA / anyathA kyA yaha brAhmaNa hai athavA anya hai aisA saMzaya nahI honA cAhie aura vaisA hone para usa saMzaya ko miTAne ke lie gotra vagairaha kA upadeza denA vyartha hogaa| yaha gAya hai yA manuSya isakA nizcaya karane ke lie gotra vagairaha ke upadeza kI jarUrata nahIM hotii| manuSya meM jabataka jAti aura kula kA abhimAna rahatA hai tabataka usameM dharma kA praveza nahIM hotaa| dharma kA AcaraNa karane kA sabako samAna adhikAra hai| jAti aura dharma meM koI avinAbhAva nahI hai| dharma to AtmA kA svarUpa hai ataH zarIra me kalpita kI jAne vAlI jAti meM usakA kyA upayoga saMbhava hai| jAtivAda ke cakkara se manupya kA patana hotA hai| vastata makti kisI bhI jAti kI apekSA nahI rkhtii| isIlie paramAtmA se lo lagAne vAlA yogI jAti aura vaNaM se rahita hotA hai / jAti, kula, jJAna, pUjA, bala, Rddhi, tapa aura zarIra ta prATho ke abhimAna kA tyAga kie binA koI bhI kamose nahIM hotA isalie jAtivAda ke haTha ko chor3a denA hI zreyaskara hai| tRtIya pradhyAya pUrNa humaa|

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caturtho'dhyAyaH nikSepasvarUpavivecanam . arthAnA zabdeSu zabdAnAM cArtheSvAropo nikSepaH procyte| prAropo nikSepo nyAso vinyAsa ityAdayo hi zabdA paryAyavAcinaH / prAyo hi aupacArikasambandharUpo nikSepaH / nikSepo hi zabdeSu zabdAnAM vA kriyate / atastAvacchabdAn vivRNvantiH nAmAkhyAtopasarganipAtabhedAccaturvidhAH zabdA proktAH / ghaTaH ityAdayaH zabdAH nAmazabdAH / gacchatItyAdayaH AkhyAta - - -- - - - - - - cauthA adhyAya nikSepa ke svarUpa kA varNana ' arthoM kA zabdoM me aura zabdo kA arthoM meM joAropa kiyA jAtA hai vaha nikSepa kahA jAtA hai| grAropa, nikSepa, nyAsa, vinyAsa vagairaha paryAyavAcI zabda haiM aura unakA artha rakhanA yA prAropaNa karanA hotA hai| prAya. nikSepa aupacArika sambandha rUpa hotA hai / athavA zabdoM meM zabdo kA bhI nikSepa kiyA jAtA hai, isalie zabda ke prakAro kA varNana kiyA jAtA hai| . nAma, pAkhyAta, upasarga aura nipAta ke bheda me zabda cAra prakAra ke kahe gaye hai| ghaTa paTa vagairaha zabda nAmazabda hai / jAnA pAnA Adi kriyA zabda prakhyAta-zabda haiN| pra, parA vagaraha -

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( 155 maidAH ( kriyAzabdA: ) prAdayazcopasargazabdA: evamAdayazca nipAtA ix etaSu catuvidheSu zabdeSu nikSepakriyayA kevala nAmazabdAnAM tArA bhavati / anyeSAM zabdAnAM padArthA'vAcakatvAnna tatra ' nikSepasya vidhAna sabhavet / tathA cokta-nikSepavidhinA nAmazabdArtha. prastUyate / nAmazabdAnAM nyUnAnyUnaM catvAro'rthAH avazyameva bhavantIti nikSepavidhinA jJAyate / kozAtroSAmitaredhyA bhavantu mA vA bhavantu, kintu catvAro'rthAstu bhavantyeva / aprastutArthamapAka prastutArtha ca vyAka nikSepaH phalavAn / yathA-rAjA tu mama hRdaye vartata ityatra rAjajJAna hRdaye vartate na upasarga zabda hai / evaM vagairaha nipAta-zabda hai| ina cAra prakAra ke zandoM me nikSepa kriyA rUpa se sirpha nAmazabdoM kA hI prayoga hotA hai / anya zabda ke jitane bhI prakAra haiM ve padArtha ke vAcaka na hone se unameM nikSepa kA vidhAna nahIM hotaa| aisA hI kahA hai-nikSepa vidhi se nAma zabdoM kA hI prayoga hotA hai / nAma zabdoM ke kama se kama cAra artha jarUra hote haiM- aisA nikSepa vidhi ke dvArA hI jAnA jAtA hai| unake * aura dUsare artha koza se hoM yA na ho lekina cAra artha to hote hI haiM / nikSepa ke mAnave kA yahI phala hai ki vaha aprayojanabhUta artha ko haTAkara prayojanabhUta padArtha kA vyAkhyAna karatA hai| "jaime ki-rAjA to mere hRdaya meM maujUda hai-yahAM rAjA kA jJAna hRdaya meM hai na ki khuda rAjA, kyoMki rAjA to hRdaya meM raha nahI, . kecijAtizabda kriyAzabdaguNazabdayahacchAzabdabhedena zabdAnAM cAtaSidhya pratipAdayanti / apare caiteSu dravyazabdasamAvezena paJcavidhatvamapi zabdAnA jyAharanti / vaizepikAstu eteSu sambanyizabdAnabhAvazamdAca samAvezya saptavidhatvaM samarthayanti zabdAnA / kecid vidvAMsa prakRtipratyayanipAtopasagabhedenA'pi catuSTayatvaM vadanti /

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( 156 ) varSa rAzI hadaya vartanAsabhavAditi rAjajJAnarUpo. zrIna paratataH / svayaM rAjapadArthastu maprastutaH / tataHprastutAthadhIpArAprastutArthanirAkaraNArtha nikSepasyAvazyakatA / epa nikSepazcatuvidhaH, nAmasthApanAdravyabhAvavikalpAditi / / tara lokasavyavahArArtha vastunaH nAmakaraNa nAmanikSepaH / asmin hi na jAtidravyaguNakriyANA prayojakatvaM / kevalamatra vakta rabhiprAya kAraNaM / mahAvIrAdayo'bhikhyA lokasaMvyavahArArtha nikSiptA na khalu vIratvaguNapradhAnA / 2. nanu yadi vIratAdiguNApekSayA kasyacinmahAvIra iti nAma kriyeta tahi sa nAmanikSepa: syAd vA naveti cet-sa bhAvanikSepa sakatA / isa taraha yahA rAjA kA jJAna rUpa hI artha grAhya hai| khuda rAjA padArtha to agrAhya hai| isalie prastuta artha ko svIkAra karane aura aprastuta prathaM ko dUra karane ke liye nikSepa kI pAva. zyakatA hai| yaha nikSepa cAra prakAra kA hai- nAma, sthApanA, dravya aura bhAva ke bheda se / inameM loka vyavahAra calAne ke lie vastu kA kucha bhI nAma rakha dene ko nAma-nikSepa kahate haiN| isa nikSepa meM jAti, dravya, guNa aura kriyA kA kucha bhI prayojana nahIM hai| sirpha vaktA kA abhiprAya hI kAraNa hai| mahAvIra vagairaha jA bhI nAma haiM ve loka vyavahAra calAne ke lie hai-nizcaya se vahA vIratAdi gurago kI pradhAnatA nahIM hai| zaMkA-yadi vIratA vagairaha guNo kI apekSA se kisI kA mahAvIra nAma rakhA jAya to vaha nAma-nikSepa hogA yA nhiiN| . samAdhAna~-guNa kI apekSA agara mahAvIra nAma hai to vaha bhAva-nikSepa hogA na ki nAma-nikSepa / kisI kA nAma mahAvAra

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F ( 157 ) syAnna tu nAmanikSepaH / mahAvIro mahA-vIro'stItyatra prathamaM nAma nAmanikSepApekSayA, dvitIya tu bhAvanikSepApekSayA / kasyacid vastuno'nyavastuni pratiSThA kRtvA so'yamityeSa vyAsa sthApanAnyAsa prAcyate / tadatadbhAvanAmata' sthApanA dvividhA | prathamA mUrticitrAdau parA cAkSAdI / mUrtimati mUrtirahite vA vastuni so'ya rAjeti sthApanArAjA procyate / nanu nAmanikSepe'pi nAmanyAsastathaiva sthApanA nikSepe'pi sa eveti ko'nayorbheda iti ceducyate apded hai - vaha nAma nikSepa kI apekSA hai aura vIra hone se mahAvIra hai to bhAva- nikSepa kI apekSA hai / anya vastu me kisI vastu kI kalpanA karake "vaha yaha hai " aisI kalpanA ko sthApanA- nikSepa kahate haiM / vaha sthApanA tadAkAra aura pratadAkAra rUpa se do prakAra kI hai| mUrti, citra vagairaha me mahAvIra vagairaha kI kalpanA tadAkAra sthApanA hai to sataraMja ke moharoM me hAthI ghoDe vagairaha kI kalpanA pratadAkAra sthApanA hai / mUrtimAn athavA mUrti rahita vastu me vaha yaha rAjA hai, yaha sthApanA rAjA kahalAtA hai / zakA - nAma - nikSepa me bhI nAma rakhA jAtA hai usI taraha sthApanA-nipekSa me bhI, phira ina donoM meM kyA antara hai ? samAdhAna - nAma - nikSepa me Adara anugraha buddhi nahI hotI, para sthApanA- nikSepa meM hotI hai| nizcaya pUrvaka mahAvIra nAma vAle puruSa kA mahAvIra bhagavAna kI taraha Adara satkAra nahI kiyA jAtA lekina mahAvIra kI pratimA kA to mahAvIra kI taraha stuti bhakti pUjA upAsanA vagairaha kI hI jAtI hai / Ar

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( 158 ) nAmanikSepe hi nAdarAnugrahAkAkSA, sthApanAnikSepe tu sA bhavedeva / na khalu mahAvIranAmavataH purupasya mahAvIravadAdarAdi kriyate / mahAvIrapratimAyAstu mahAvIravat stutibhaktipUjopAsanAdi kriyata ev| na ca kecinmUrtAvapi AdarAnAdarI na kurvantItivAcyam / / ye mUAdiSu sthApanAM na kurvanti teSA tatrAdarAnAdarAdisaMbhAvanaiva na vidyate / ye tu sthApanAropaM kurvanti tatra teSAmAdarAnAdarAdirbhavatyeva / nanu kecinnAmadheye'pyAdarabuddhi kurvantIti kathamucyate sthApanAyAmevAdarAnArAdibuddhirbhavatIti cenna / kaI mUrti me bhI Adara anAdara nahI karate, aisA kahanA ThIka nahI, kyoki jo mUrti vagairaha meM sthApanA nahIM karate unake lie to Adara anAdara kA prazna hI nahI utthtaa| lekina jo sthApanA kA prAropa karate hai unakA usa vastu meM Adara-anAdara hotA hI hai / zaMkA-kaI loga nAmadhArI kA bhI Adara anAdara karate dekhe jAte haiM-taba yaha kaise kahA jA sakatA hai ki sthApanA me hI Adara-anAdara bhAva hotA hai ? samAdhAna-aisA kahanA yukti saMgata nahI, kyoMki usa deva nAmaka padArtha me agara loga mahAn bhakti ke kAraNa pAdara bhAva karate hai to vaha sthApanA-nikSepa hI hai nAma-nikSepa nahIM / zaMkA-vidvAn loga nAma vAle padArtha kI sthApanA kiyA karate haiM-vaha nAma kA vyavahAra to cArohI nikSepoM se hotA hai| isalie kauna se nAma vAle padArtha kI sthApanA kI jAtI

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( 156 ) taddevanAmake hyatha janA pratibhaktivazAccet tAdRzI bhakti kurvanti tahi sa sthApanAnikSepa eva na tu nAmanikSepaH / __ atha nAmavato'rthasya vidvadbhi. sthApanA kriyate / nAmno vyavahArastu. catubhinyAsarbhavati / ato'tra kIGa nAmavato'rthasya sthApanA vidhIyate iticeducyate catuvidheSvapi nAmasu sthApanAM kartuM zakyate / mahAvIrAdipUjyAnAM yA mUrtyAdI sthApanA kriyate sA nAmanikSepanikSiptanAmadheyavatAmasti / yA ca mahAvIrAdipratimAcitre mahAvIrAde sthApanA kriyate sA sthApanAnikSepanikSiptanAmavatAmasti / dravyanikSepato yuvarAjo'pi rAjA procyate / ato yuvarAjasya mUrtyAdI rAjAkhyA sthApanA dravya nikSepanikSiptanAmna sthApanA jnyaatvyaa| bhAvanikSiptarAjasya yA sthApanA sA bhAvanikSepanikSiptanAmavataH sthApanA procyate / epA sthApamA nityA'pi bhavati anityA'pi ca / nandIzvarAdidvIpasthitanityacaityAdInAM sthApanA __ samAdhAna-cArohI prakAra ke nAmoM meM sthApanA kiyA jAnA saMbhava hai| jo mUrti vagairaha me mahAvIrAdi pUjya puruSo kI sthApanA kI jAtI hai vaha nAmadhAriyoM kI nAma nikSepa ke dvArA sthApanA hai| aura mahAvIra vagairaha ke pratimA yA citra meM jo mahAvIra vagairaha kI sthApanA kI jAtI hai vaha nAma dhAriyoM kI sthApanA nikSepa se rakhI gaI sthApanA hai| dravya nikSepa se yuvarAja ko bhI rAjA kahA jAtA hai| isalie yuvarAja kI mati vagairaha meM rAjA nAma kI sthApanA dravya nikSepa dvArA kAyama kI gaI sthApanA jAnanI caahiye| jo sthApanA bhAva nikSepa dvArA rAjA kI kI jAtI hai vaha sthApanA bhAva nikSepa ke dvArA rakhI gaI sthApanA kahI jAtI hai| yaha sthApanA nitya bhI hotI hai aura pranitya mI / naMdIzvara vagairaha dvIpo meM jo zAsvata caityA -

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( 160 ) nityA / anityacitrAdInA cAnityeti / anAgata paryAyaviziSTaM dravyaM hi dravyanikSepa ityucyate / eSa dvividha: prAgamadravyanikSepo nocAgamadravyanikSepazceti / tatra tadviSayakaprAbhRtajJAtA'nupayukta zrAtmA prathamaH / yathA rAjajJAnaviziSTo'nupayukto manuSya prAgamadravyarAjA / yatra hi vipayiriNa jJAne vipayasya jJeyapadArthasyopacAro vidhIyate / vipayavipayibhAvasambandhena rAjajJAnameva rAjA procyate / rAjA tu mama hRdaye vartata ityatra rAjajJAnasya hRdaye vartanatvasaMbhavo na tu rAjJaH / tasya tatra vartanAsaMbhavAditi pUrvamuktaM / dika kI sthApanA hai vaha nitya hai, aura anitya citra vagairaha me jo sthApanA hai vaha anitya hai / jo padArtha prAgAmI kAla meM jisa rUpa se hogA usa padArtha ko vartamAna meM bhI usI rUpa se vyavahAra karanA dravya nikSepa kahalAtA hai / bhAvI paryAya ke samAna bhUta paryAya bhI dravya nikSepa kA viSaya hai| isa nikSepa ke grAgama dravya nikSepa aura no zrAgama dravya nikSepa, isa taraha do bheda haiN| inameM usa viSaya ke zAstra kA jJAtA para usake upayoga se rahita jo zrAtmA hai vaha Agama dravya nikSepa hai / jaiseki rAjajJAna se saMyukta lekina usake upayoga se rahita manuSya grAgama dravya rAjA hai| nizcaya se yahAM vipayIjJAna meM viSaya-jJeya padArtha kA upacAra kiyA gayA hai kyoMki viSaya viSayI sambandha se rAja jJAna ko hI rAjA kahate haiM / rAjA to mere hRdaya meM maujUda hai - isame rAjA kA jJAna hI hRdaya meM ho sakatA hai na ki rAjA kyoMki rAjA hRdaya meM raha nahIM sakatA - aisA pahale kahA hai /

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( 161 ) nanu yadi jJAne jJeyopacArastadA jJAne nikSepatva bhavitavyama, jJAtunikSepatva kathamiti cenna, yadyapi jJAne jJeyopacAreNa, tajjJAnaM tadvastu procyate, tathApi tajajJAnaM jJAtrAzrayamiti jJAtA''tmaivAMgamanikSepo vyvhriyte| dvitIyo no AgamadravyanikSepastrividhaH, jJAtRzarIraM, bhAvi, tadvyatirikta ceti / tatra prathamena rAjajJAtuH zarIraM rAjA kathyate / jJAtRkAyayorekakSetrAvagAhasambandhatvAt jJAtuH trikAlagocarazarIramasya viSayaH / kAryasyopAdAnaM bhAvi nogrAgamadravya, anena yUvarAja eva rAjA pratipAdyate / tasya bhAvirAjatvAta, rAjJa upAdAnakAraNa zaMkA-yadi jJAna me jJeya kA upacAra kiyA jAtA hai taba to jJAna me nikSepapanA honA cAhie phira jJAtA ko nikSepatva kaise hogA? , samAdhAna-aisA kahanA ThIka nahI / yadyapi jJAna meM hI jJeya kA upacAra karane se usa jJAna ko hI nikSepa kahA jAnA cAhie-phira bhI vaha jJAna jJAnI ke Azraya hai-jJAtA ko chor3akara alaga rahatA nahIM; isalie jJAtA pAtmA ko hI AgamanikSepa kahA jAtA hai| dusarA nopAgama dravya-nikSepa tIna taraha kA hai-jJAtazarIra bhAvI aura tvytirikti| inameM jJAtA rAjA ke zarIra ko rAjA kahA jAnA-jJAta-zarIra hai| jJAtA aura zarIra ke eka.. zretrAvagAha sambandha hone se jJAtA kA kAlika zarIra isakA vipaya hai| kArya kA jo upAdAna kAraNa hai vaha bhAvi nomAgama dravya hai isake dvArA yuvarAja hI rAjA kahA jAtA hai, kyoMki bhaviSya hI rAjA hone vAlA hai aura vahI rAjA kA upArAna

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( 162 ) tvAcca / aMta hya pAdAnopAdeyabhAvasya prayojakanvarvAni / / padArthasya nimittakAraNAdIni hi tadvyatiriktanomAgamadravyanikSepaH / yathA rAjadehAdayo rAjeti / anena hi na kevalaM rAjazarIramapinu rAjamAtA rAjapitA tamyAnyAnyaparikarAdInyapi rAjA proktuM zakyate / atra hi idamabaMdheyaM yacchuddhapadArthAnAM nakSepo na bhavati yathA muktAtmanAmiti / evameva 'nityapadArthepu nonAgamadravyanikSepasya bhAvinAmA-bhedo na ghaTate / teSAmupAdeyatvAbhAvAnna ca ttropaadnsyaavshyktaa| nanu sthApanAnikSepAd dravyatikSepasya ko bheda iti cedayaM bhedaH sthApanA hi bhinnayorbhavati / dravyanikSepazcAbhinnayoriti / nanu kAraNa hai| yahAM upAdAna upAdeya bhAva kA hI prayojana hai| padArtha ke jo nimitta kArae hote haiM vaha tad-vyatirikta no-pAgama dravya-nikSepa hai, jaise rAjA ke zarIra vagairaha ko rAjA khnaa| isa nikSepa ke dvArA na kevala rAjA kA zarIra hI apitu rAjA kI 'mAtA, rAjA kA pitA aura usake anya kuTumbI bhI rAjA ke nAma se kahe jA sakate haiN| nizcaya se yahA itanA aura samajha lenA cAhie ki jo bhImaddha padArtha haiM unakA tavyatirikta nikSepa nahIM hotA jaise ki mukta AtmAnoM kA / imI taraha nitya padArthoM meM nomAgama dravya nikSepa kA jo bhAvi nAmA bheda hai vaha ghaTita nahIM hotaa| uname aba upAdeyasya nahIM hai to vahA upAdAna kI AvazyakatA hI kyA hai| sthApanA-nikSepa se dravya-nikSepa kA kyA bheda hai-aisA prazna hone para unara hai ki sthApanA 'bhinna padArthoM meM hotI hai to dravya-nikSepa abhiza padArthoM meM / yadi isa AdhAra para isa yunisa

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1 163 ) ' bhavatAmiyaM yuktina samIcInA yadravyani:po'bhinnayoreva bhave_ 'tiitiH| yathA deva-devapratimayobhinnatvaM tathA rAjarAjazarIrayorapi / bhinnatvamiti cenna jJAnajJeyAdisambandhabhinnayorapivastunorabhinnatvopacAreNAbhi natvakhyAtayovyanikSepo, bhvti| na cehazIsthApanA, sthApanA- - yAmaminnatva nikSepataH kriyate / dravyanikSepe tvabhinnatvamapacArataH pUrvamevAsti / pUrvatrAbhilatA kAryamuttaratra tu sA kAraNamityana- / yorbhedH| vartamAnaparyAyasaMyukta dravyaM bhAvanikSepa. / sa pUrvavadAdvividhaH, prAgamabhAvanikSepo nogrAgamabhAvanikSepazceti / tatra tatnAbhUta ko asatya ThaharAyA jAya ki bhinna bhinna padArthoM kA bhI dravya nikSepa hotA hai-jaise ki deva aura deva kI pratimA meM bhinnatva hai vaise hI rAjA aura rAjA' ke zarIra meM bhI bhinnatA hai to aisA kahanA bhI mukti-saMgata nahIM hai| jJAna jJeyAdi sambandho se bhinna bhinna vastuo meM bhI abhi-' natva kA upacAra hone se jo abhinna prasiddha haiM unhI meM dravya nikSepa hotA hai| sthApanA- aisI nahIM hotii| sthApanA meM to abhinnatA nikSepa ke dvArA kI jAtI hai| dravya-nikSepa meM to abhinnatA upacAra se pahale maujUda rahatI hai / dravya-nikSepa meM abhinnatA kArya rUpa hai jaba ki sthApanA meM vaha kAraNa rUpa haiyaha ina donoM meM, bheda hai| vartamAna paryAya ke dvArA upalakSita padArtha ko bhAva-nikSepa kahate hai / arthAta vartamAna me jo padArtha jisa paryAya sahita hai| usako usI paryAyavAlA kahanA bhAva-nikSepa hai| usake bhI bhAgama-bhAva-nikSepa aura no-mAgama-bhAva-nikSepa isa prakAra

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( 164 ) jJAyI sopayoga mAtmA prathamo yathA rAjajJAnena sayuktaH sopayogoM manuSyo bhAvAgamarAjA / dvitIyastu tatparyAyAtmakaM vastu yathA / / vartamAne rAjya kurvan rAjA nigdyte| nanu nAmanipabhAvanikSepayo. ko bheda iti ceducyate-nAmanikSepe vyaktivAcakatvaM bhavati bhAvanikSepe tu bhAvavAcakatvaM jAtivAcakatvaM vaa| bhAvanikSepe jJAyakazarIraprabhRtayo bhedA 'dravyanikSepavanna bhavantItidravyanikSepAdapyasya bhedo'sti / asya kevalaM vartamAnaparyAya Naiva saMbadho'sti / atha nayanikSepayo. kaH sambandha / ucyate-nayohi jJAnAtmako - do bheda hai| inameM usa viSaya kA jJAtA aura usI kA upayoga, karane vAlA prAtmA prAgama-bhAva-nikSepa hai-jaise rAja-jJAna se sahita aura usakA upayoga karane vAlA manuSya. bhAva-mAgama rAjA hai| vartamAna paryAya rUpa jo vastu hai vaha no-pAgama-bhAvanikSepa hai jaise vartamAna meM rAjya karane vAle ko rAjA khnaa| nAma-nikSepa aura bhAva-nikSepa meM kyA bheda haiM aisA prazna hone para uttara hai ki nAma-nikSepa me vyakti kA kathana hotA hai jaba ki bhAva-nikSepa meM bhAva yA jAti kA kathana hotA hai| dravya nikSepa kI taraha jJAyaka zarIra vagairaha bheda bhAva nikSepa meM nahIM hote, isalie dravya nikSepa se bhAva nikSepa bhinna siddha ho jAtA hai| isa bhAva nikSepa kA to mAtra vartamAna paryAya se hI sambandha hai| naya aura nikSepa me kyA sambandha hai aisA prazna hone para kahA jAtA hai / nizcaya se naya jJAnAtmaka hotA hai aura nikSepa

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( 165 ) nikSapastu jJeyAtmakaH / ata etayovipayaviSayibhAvasambandhoMmasta / nikSapo.hi vAcyavAcakasambandhasthApanAyAH kriyaa| sa nayasya viSayo nayastu tasya vipyii| AdyAstrayo nipA dravyA. thikanayaviSayAH / antimazca paryAyAthikanayagocaraH / bAlAdyavasthAbhinna 'pi manaSye nAmno'vicchedadarzanAdanvayitvaM dRzyate iti nAmanikSepo dravyAthikaviSayaH / tathaiva tIrthakarapratimAdI kAlabhede'pi sthApanAyA: darzanAdanvayitvamiti sthApanAnikSepa. syA'pi dravyAthikaviSayatvaM yuktisaMgatam / bhAvanikSepe tu naitAdRzamanvayitvaM dRzyata iti tasya paryAyAthikaprameyatvaM saMgatameveti / jainadarzanasAre'smina pramANanayalakSaNa nikSepAH variNatAH samyaka samAsAttattvasaptakam / : jJeyAtmaka-isalie donoM meM viSaya viSayI bhAva sambandha hai| vAcya vAcaka sambandha sthApanA kI jo kriyA hai vaha nikSepa hotA hai-vaha naya kA viSaya hai aura naya usakA vissyii| pahale ke tIna nikSepa dravyAthika naya ke viSaya haiM aura cauthA paryAyAzika naya kA viSaya hai / manuSya paryAya meM bacapana javAnI vagairaha avasthAoM ke bhinna hone para bhI nAma kA viccheda na hone se anvayIpanA hai isalie nAma nikSepa dravyAthika naya kA viSaya hai| isI prakAra tIrthaMkara kI pratimA vagairaha meM kAla kI bhinnatA hone para bhI sthApanA meM: antara nahIM par3ane se pavayIpanA hai ataH sthApanA nikSepa kA bhI dravyAthika naya kA viSaya honA tarka saMgata hai hii| bhAva nikSepa meM to aisA anvasIpanA saMbhava nahIM hotA isalie usakA paryAyArthika naya kA viSaya honA siddha hI hai| isa janadarzanasAra grantha me pramANa, naya, lakSaNa, nikSepa tathA sAta tattvo kA saMkSepa meM samyaka nirUpaNa kiyA gayA hai|

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/ 166 ) asyAM kRtau me'sti na kiJcanApi, yadasti kiJcitkhalu tat pareSAM / mayA kRtaH kevalasaMgrahotraH . purAtamagnathakRtAM' kRtInAm / || itiH / / grantha ke racayitA jainadarzana ke prakANDa vidvAn jayapura nivAsI zraddheya paM0 cainasukhadAsajI nyAyatIrtha, apanI laghutA prakaTa karate hue kahate haiM ki isa grantha ke nirmANa meM merA apanA kucha bhI nahIM hai jo kucha bhI hai vaha sabandUsaroM kA hai| prAcIna grantha nirmAtAoM kI kRtiyoM kA maiMne yahAM mAtra sAra saMgraha kiyA hai| maiM una saba granthakAroM kA mahAn kRtajJa hai| || iti||

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JAIN DARSHANASAR. NOTES. PAGEI LINE 4. Trafo Bhagawan Mahavira. When the Tirthamkara was a child, two Charana Munis, Jayanta and Vijaya, who had philosophical doubts, paid a visit to the Lord When they saw the Divine Child, all their doubts were cleared and they called Him, Sanmati PAGE 2 LINE 10' ATU Four kinds of life principles are Indriya (senses), Bala (strength), Ayu (duration of life) and Svasochhvasa ( Respiration ). These four pranas become ten when the details are taken into consideration. The senses are five viz touch, taste, sound, smell and sight. Strength is of 'three kinds viz., of mind, speech and body. The five senses, she three kinds of strength, age and respiration form the ten pranas. PAGE 4 LINE 6 3941ACT Upayoga is defined as the manifestation of consciousness through Know'edge and Derception, Jnana and Darshana. It is the characteristic of Atma and not of Prakrite which is by nature nonsentient. PAGE S LINE 6 #graca Formlessiless The Jiva is formless since it has no colour, taste, smell and touch. It is not the resultant or the combination of earth, water, fire and alr as these are devoid of consiousness, where as a Jiva is found to be having.consciousness. A child on the very day of its birth, manifests its desire for drinking its

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( 168 ) mother's milk. This desire is due to pratyabhijnana which is again due to Smarana. Smarana is the rememberance of an object, whereas Pratyabhijnana is the recognition of an object by observing its special characteristics. The existence of the spirits such as Bhutas and Pisachas goes to establish the existence of Atma and its immortality. According to the realistic point of view, Jiva is without form, because the five kinds of colour and taste, two kinds of smell and eight kinds of touch are not present in it. But according to the ordinary point of view it has form through the bondage of karmas. C PAGE 7 LINE 9. According to the ordinary point of view Jiva is the doer of pudgala karmas. But according to Shuddha nischaya naya ( pure realistic point of view) the Jiva is the agent of pure feelings, while according to ashuddha nischaya naya ( impure realistic view) it is the cause of impure feelings like attachment, aversion etc. PAGE 8 LINE 7. -f Jiva is coextensive with the body it occupies. PAGE 13 LINE 1 According to the ordinary point of view the Jiva experiences the results of Its own good or bad actions. According to the realistic point of view the Jiva has the experience of its conscious state. PAGE 13 LINE 6. saaufaraniac The Jiva has by its nature. the tendency to go upwards. But because of its association with karmas which bind it, it has to roam about in Samsara or worldly existence. The karmic bondage is of four kinds, Prakriti, Pradesha,Sthiti and Anubh .

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( 166' ) aga Prakriti Bandha refers to the nature or kinds of karma binding a soul. Pradesha Bandha is the bondage of the mass of Karma Sthiti is the duration of the bondage Anubhaga refers to the intensity of the bondage whether mild, mediocre or intense. When the soul is rid of all bondage, it rises up to the summit of the world. Samsari Jivas are souls bound by karmas When they die and when they have to take new births they are said to have movements in directions, excluding vidisas They can move along the cardinal points and up and down These are called the Iaf the ladder paths. Jivas are classified under two heads, Samsari and Mukta, the unliberated and the liberated. PAGE 14 LINE 6 af one sense Fourteen classes of Jivas. Samsari Jivas are divided into two classes Sthavara and Trasa. Sthavara Jivas have only viz. the sense of touch. For example earth, water, fire, air and vegetables have one sense only. They are again either gross or very subtle (invisible) Each of these is again divided into two classes Paryapta (developed) and Aparyapta ( undeveloped ). Trasa Jivas are of five kinds, those having two, three, four, five senses such as worm ant, bee and man respectively, and those having five senses and mind Each of those is again divided into two classes, Paryapta (developed) and Aparyapta (undeveloped). Thus we have on the whole fourteen classes of Jivas or souls caturdaza mArgaraNAsthAna Fourteen Marganasthanas or conditions in which Jivas are found. They are (1) Gati (2) Indriya (5) Veda (6) Kashaya (7) Jnana (3) Kaya (4) Yoga (8) Samyama (9) Darshana (10) Leshya (11) Bhavya (12) Samyaktva (13) Sanjni (14) Ahara.

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( 890 caturdaza-guNasthAna Fourtcen stages of spiritual development They are (0 ARTTI6 In the first stage, a person has no belief in the truc doctrines. (2) HEIGH This is a stage of transition. A person who loses true belief and comes to entertain false doctrines, passes through this stage (3) ft A person in this stage has true and false belief in a mixed way (4) HAT FERT A person who is in this stage has faith in the true doctrines and has to control the moderate or slight degrees of anger etc. (5) sayatAsayata A person who is in this stage is able to control moderate degrees of passions and succeeds in having greater self-control than those in the fourth stage. (6) pramatta-sayata A person has all possible control over self and begins to refrain from injury, falsehood, theft, lust and a desire for worldly possessions. 7) apramatta-sayata In this stage the tendency to be attached to outer things is thoroughly overcome. There is perfect self control and spiritual strength is firmly established. Manah-paryaya-nana (telepathic knowledge of other's mind) appears only in a person who has reached this stage. (8) apUrvakaraNa A person in this stage may be

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( 808 ) either on the path of annihilatian ar on that of pacification of Karmas. (9) fraternity Equipped with Shukla Dhyana, a person in this stage destroys the grosser forms of desires and impulses of the soul. (10) HATT774 In this stage, the gross and subtle desires may either be rooted out or suppressed. (11) JUNI 2014 Due to the suppression of Karmas, a person in this stage gets spiritual peace. PUT 99727 In this (12) destroyed. stage all the passions are (13) FUTA AT A person in this stage attains omniscient knowledge But he has the activities of the mind, speech and body. (14) gut zarot In this stage yoga (activity ) disappears and after that the Siddha state is achieved PAGE 14 LINF rO FHSET Siddha-hood or Godhood. famRestraint of body, speech and niind. Afifa Carefulness to Observance of the ten hinds of excellent virtues. HJAET Twelve kinds of reflections. qfrque Concuering the twenty-two kinds of troubles, cArima Conduct.

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( 107 ) PAGE 14 LINE 11. TIE 7 79 Six kinds of external austerities #777777 79 Six kinds of internal austerities. Yr Euro is pure meditation on the true nature of reality. When the eight kinds of Karmas binding a Jiva are destroyed it becomes a Siddha possessing eight infinite qualities. It is slightly less than the final body from which it got liberation and is eternal in its essential character. It goes up to the summit of Loka and there remains stationary. The eight kinds of karmas are 1. Jnanavaraniya which obscures knowledge of a Jiva, 2. Darshanavaraniya which obscures the perception, 3 Mohaniya which iniatlates Jivas and makes them unable to distinguish right from wrong, 4. Antaraya-that produces obstacles in the way of a Jiva's action 5.Vedaniya which causes pain or pleasure for a soul 6.AyuKarma which determines the age of a Jiva in a particular body 7 Nama Karma is that which determines the shape, colour etc of the body in which a Jiva is to be born, 8 Gotra Karma is that which brings about the birth of a Jiva in a high or low social status. PAGE 20 LINE 3 doA A Karmas and No karnas Karmas have already been explained. Nokarmas are defined as karmas which help the soul to experience the result of the karmas. PAGE 2 LINE Farfa Four Conditions of existence als (1) Celestial beings, (2) human beings, (3) Sulehuman beings and (4) Hellish bemgs. PAGE 20 LINE 7 FEB TARET 2017 Dharma Dhyana os Righteous Concentration, and Shukla Dhyana or Pure Concentration, Righteous Concentration is of four kids - (1) Mifaq Contemplation on the teachings of the

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( 243 ) Arhat. (2) faceta Contemplation on how the universal wrong belief, knowledge and conduct of the .people can be removed (3) faut faza Contemplation on the fruition of the eight kinds of karmas. (4) Taau Contemplation on the nature and constitution of the Universe TFT EUTAT is also of four varieties. (1) 249rafata argit Meditation of the Self, unconsciously allowing its different attributes to replace one another. (2) girafcaleatait Meditation on one aspect of the Self without changing the particular aspect (3) # fanfar Deep meditation of the Self in the Sayoga Kevali Gunasthana when there is very subtle activity of the body. (4) og caffaqfet. Total absorption of the Soul in itself, steady and undisturbably fixed without any motion or vibration whatsoever, in the Ayoga Kevali Gunasthana PAGE 21 LINE 2 gut un-self-controlled, igart Partial self...controlled. Apht.. Self controlled. DAGE 22 LINE 3.49 TEAST Five supreme beings. They ore Arhat, Siddha, Acharya, Upadhyaya and Sadhu. An What is that pure soul which has an auspicious body, Inne destroyed the four Ghati Karmas and has the four wfmite qualities of knowledge, perception, happiness and Cower A Siddha is one who is bereft of the bodies prod. ced by eight kinds of Karma, is the seer and knower of Loka Aloka, has a shape like that of a human being and stays the summit of the universe, An Acharya is one who uses the five Achasas ( kinds of conduct ) and instructs bis disciples to do the same. An Upadhyaya is one who is alios engaged in teaching the tenets of Jainism to others pou prad

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( 208 ) and who is possessed of right faith, right knowledge and right conduct. A Sadhu is one who is always engaged in practising perfect conduct based on perfect faith and perfect knowledge and doing penances. LINE 5. sazarIra paramAtmA Supreme Self with body azarIra 9TATTAT Supreme Self without body. LINE 7 Fifasi Karmas which destroy the natural characteristics of the soul. Tirthamkaras and other omniscient beings in the 13th and 14th stages of spiritual development (gunasthanas) are called Sasharira Paramatma. That Paramatman with body, in the 13th Gunasthana, who shows the path to the believing souls, to cross the ocean of births and deaths, is called Tirthamkara. He is also called by the names of Arhat, Jinendra and Apta. PAGE 23 LINE 7. CRYCHTCAT is Siddha. PAGE 24 LINE 2 ET ( metter ), (principle of motion ) adharma (principle of rest), AkAza (Space), and kAla (Time) These five together with Jiva or Soul form the six Dravyas or substances. That which has qualities and modes is called Tg, real substance. It has the characteristic of persistence through change. Its intrinsic qualities are always permanent, but its modifications appear gerra and disappear 4. For example a lump of gold has the intrinsic qualities of yellow colour and malleability which never change. But the lumpness of the gold may disappear (vyaya) and take the form of a clam ( utpada ). This chain may be destroyed (vyaya) and made into a cup (utpada). Dravya is that which has a permanent substantiality which manifests through

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I ?14) the changes of appearing and disappearing, Utpada (appear. ance) Vyaya (disappearance) and Dhrouvya ( Permanency ) form the three-fold nature of the real LINE 8 Eta has the characteristics of colour, taste, smell and touch. PAGE 25 LINE 1 gram is not the quality of Akasa Sound is a kind of matter and is perceptible to the sense of hearing. Because of its material nature it is obstructed by walls and interrupted by opposite wind. PAGE 25 LINE 9. qoy and 979 Karmas are also modifications of matter PAGE 26 LINE 9. a (darkness), ESTAT ( Shade ) yraq (sunlight) and geta (moon-light) are also forms of matter as these are perceptible to the senses PAGE 27 LINE 1 Pudgala is of two kinds, Ffiret and gu molecules and atoms. An atom is defined as an indivisible particle of matter occupying one pradesha or point in space. Molecules are formed by the combination of two or more atoms. DAGE 28 LINE S Thierarhic Existence of Dharma and Wharnia Dharma and Adharma are two substances forming The principles of motion and rest respectively. They are monal formless and existing throughout the world-space. the sanie way as water helps the movenient of fish, ona helps the movement of moving Jivas and Pudgala. It moving in itself and not imparting motion to anything, resists the movement of Jivas and Pudgala. Without is not i

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( 898 ) and who is possessed of right faith, right knowledge and right conduct. A Sadhu is one who is always engaged in practising perfect conduct based on perfect faith and perfect knowledge and doing penances. LINE S.sazarIra paramAtmA Supreme Self with body azarIra 4RHIEHT Supreme Self without body. LINE 7 gifai Karmas which destroy the natural characteristics of the soul. Tirthamkaras and other omniscient beings in the 13th and 14th stages of spiritual developnient (gunasthanas) are called Sasharira Paramatma. That Paramatman with body, in the 13th Gunasthana, who shows the path to the believing souls, to cross the ocean of births and deaths, is called Tirthamkara. He is also called by the names of Arhat, Jinendra and Apta. PAGE 23 LINE 7. T RY THEAT is Siddha. PAGE 24 LINE 2. Eta ( metter ), ai principle of motion ) adharma (principle of rest), AkAza (Space), and kAla (Time) These five together with Jiva or Soul form the six Dravyas or substances. That which has qualities and modes is called #, real substance. It has the characteristic of persis-" tence through change. Its intrinsic qualities are always * '. anent, but its modifications appear SEITE and disappear 1 . For example a lump of gold has the intrinsic qualities of yellow colour and malleability which never change. But the lumpness of the gold may disappear (vyaya) and take the form of a clain ( utpada ). This chain may be destroyed (vyaya) and made into a cup (utpada). Dravya is that which has a permanent substantiality which manifests through

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1 844 ) the changes of appearing and disappearing, Utpada (appearance) Vyaya (disappearance) and Dhrouvya ( Permanency ) form the three-fold nature of the real LINE 8 TGT has the characteristics of colour, taste, smell and touch. PAGE 25 LINE 1 noc is not the quality of Akasa. Jound is a kind of matter and is perceptible to the sense of hearing. Because of its material nature it is obstructed by walls and interrupted by opposite wind. PAGE 25 LINE 9. qou and 979 Karmas are also modifications of matter PAGE 26 LINE 9. a# (darkness), E14T ( Shade ) Tag (sunlight) and geta (moon-light) are also forms of matter as these are perceptible to the senses. er occupying one pradesha or point in formed by the combination of two or PAGE 27 LINE I Pudgala is of two kinds. For my molecules and atoms. An atom is defined as sible particle of matter occupying one pradesha space. Molecules are formed by the combie more atoms. PAGE 28 LINE S ghiaifafa F. Adharma Dharma and Adharma a the principles of motion and re eternal, formless and existing the In the same way as water help Dharma helps the movement of is not moving in its ving in itself and not inpa but assists the moi enient of live was and Pudgala. Vithout, -- INES tighfara Existence of Dharma and na and Adharma are two substances forming of motion and rest respectively. They are ce and existing throughout the world-spaceway as water helps the movement of fish, die movement of moving livas and Pudgala.

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( ? ) Dharma dravya the movement of livas and Pudgala would be impossible As shade assists the staying of travellers, Adharma assists the staying of Jivas and Pudgala. It does not stop the motion of Jivas and Pudgala, but assists them in staying still while they are in a state of rest These two metaphysical principles of motion and rest have nothing to do with Punya and Papa which are purely ethical in character. PAGE 32 LINE 2 TUTTGAH The substance of Space. That which gives space to all Jivas, Pudgala, Dharma, Adharma and Kala and is cternal and pervasive is called Akasa or Space. PAGE 33 LINE 1 Day This is the last and the seventh of the Nayas. Naya is defined as a means of insight into the nature of reality from a particular point of view. According to the paint the term must just designate the particular aspect or attitude in the object referred to. LINE 10. Akasa is of two kinds, 1999 and 9161197727 Lokakasa is that in which liva, Pudgala, Dharma, Adharma and Kala exist. That which is beyond this Lokakasa is called Alokakasa. PAGE 34 LINE 4. affity The four non-living substances Pudgala Dharma, Adharma and Akasa together with Jiva form the five aftern. An Astikaya is defined as that which exists and has many Pradeshas like a body. Dharma, Adharama and Jiva have innumerable, pradeshas, Akasa has infinite pradeshas, Pudgala has numerable, innumerable and infinite pradeshas. A pradesha is that portion of Akasa (space) which is occupied by one indivisible atom of matter.

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( <<". } PAGE 35 LINE 1 The substance of Time It has the characteristics of ad or continuity. It is the determining cause of changes in substances. It does not cause the changes but only assists the changes to be produced. Time is of two kinds. paramArthaM kAla (absolute time ) and vyavahAra kAla (relatiye time). Vyavahara Kala is that which helps to produce changes in substances and which is known from modifications produced in substances. The points of time (), like heaps of jewels, exist one by one in each pradesha of Lokakasa. These Kalanus (instants of time) do not have the qualities associated with physical objects. The time series formed by instants is mono-dimentional in the language of the Mathematicians. That is why Time is denied Kayatva by the Jaina Philosophers. Time which is so constituted by Instants is called paramArtha kAla. PAGE 37 LINE 10 (mind) is of two kinds and, 1947. Dravya Mana is physical and material in character, while Bhaya Mana, is identical with knowledge which is the characteristic of Atma. PAGE 40 LINE 6. Asrava is defined as the flowing in of the karmic particles into the soul. It is of two kinds, bhAvAsrava and dravyAsava Bhavasrava refer to the virtuous or vicious feeling of the soul. Dravy asrava refers to the actual karmic particles flowing into the soul. PAGE 42 LINE 5. banghatasvam That consulatit state by which Karma is bound with the soul is called #14

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( pus) any. The interpenetration of the Pradeshas of Karma and of the soul is described as dravya vandha / PAGE 45 LINE 3. acacah Stoppage of the influx of Karmas into the soul. Samvara is the antogonistic principle of Asrava. That modification of consciousness which is the cause of checking Asrava is surely Bhavasamvara, The actual stopping of the inflow of Karmic particles is known as Dravya Samvara. LINE 10. facitracant. The destruction of Karmas. That modification of the soul by which the karmic particles disappear after yielding their results and also the destruction of karmas by penance is called Bhaya Nirjara. The actual destruction of the karmic matter is said to be Dravya Nirjara. - PAGE 46 LINE 4. Tercat That modification of the soul which is the cause of the destruction of all the karmas ts Bhava Moksha. The actual separation of the soul from all karmas is Dravya Moksha. According to Vyavahara Naya the three jewels of Right Faith, Right Knowledge and Right Conduct are the causes of Moksha. But according to Nischaya Naya, the soul itself possessing the three jewels is the cause of Moksha. The three Jewels ( Right Faith, Right Knowledge and Right Conduct ) do not exist in any other substance excepting the soul. Therefore the soul only is the cause of liberation. Right Falth is the belief in the Tattvas. This is a quality of the soul and when this arises, Jnana (knowledge ) being free from errors surely becomes Derfcct

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r PoE) PAGE 47, LINE S. FREEL ( Right Knowledge) is the detailed cognition of the real nature of the soul and the nonsoul, and is free from Samsaya (doubt). Viparyaya (perver. sity) and Anadhyavasaya (indefiniteness). Samsaya consists of doubt when the mind sways between one thing and another without being able to assert the true nature of anything e. g. doubting whether the object seen at a distance is a man or a post. Viparyaya is the cognition of an object as something which is quite the contrary of its real self, e. g. thinking nacre to be silver, Anadhyavasaya is knowledge of something without any clear idea as to what it is really, e. g. touching something without knowing what it is. PAGE 47, LINE 5. F ifa According to Vyavahara Naya Samyak Charitra consists of Vratas (Vows), Samitis (attitudes of carefulness) and Guptis (Restraints) and refrains from pursuing what is harmful. But according to Nischaya Naya the checking of external and internal actions is Samyak Charitra : LINE 8. That external actions such as committing the five sins. Abhyantara Kriya-internal actions such as three kinds of Yoga of body, speech and mind and the four kinds of passions anger, pride, deceit and greed. PAGE 52LINE 4. lakSaNa, pramANa, naya and nikSepa Knowledge of the soul and the non-soul is not possible except through these four. LINE 8. U Is that which helps us to distinguish beteen different things. It is of two kinds. Hy one's own inherent quality. 6. 8. heat is the quality of fire, consciousness

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( 850) is the quality of "Atma, colour, taste, smell, touch etc. are the characteristics of matter. ETANCAT is the quality which is attributed to a thing for the time being, but which is not its inherent characteristic, cog. to call a man having a stick (danda) as the stick man. PAGE 53 LINE 7. TUTAF is defined as the fallacy of 'attributing to a thing'a 'quality which is not its own. It is of three kinds, avyApta, ativyApta and asaMbhavi. Avyapta is that which is not found in all the objects belonging to a species, eg. a specific colour of a cow is not found in all the cows. Ativyapta to attribute the name of a bigger class to a smaller one, e. g. cows are animals. But really animals include not only cows'but buffaloes and several other kinds of quadrupeds. Asanibhavi is to speak of a thing as having an impossible attribute e. g. to describe a man as possessing a horn. PAGE 58 LINE 8 4485177-tight knowledge. finna false knowledge. PAGE ON LINE 11. FUETTARI immediate and direct apprehension of reality tentu Mediate and indirect apprehension of reality DAGE 62 LINE s 'HEUEFA is knowledge which is derived through the five senses and mind for worldly purposes. LINE 9. que is the initial knowledge about an object after it is brought into contact with a'sense organ PAGE 62 LINE 10: fer is the desire' to 'know the parti'culars of the object

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(258) PAGE 63 LINE-T, arata is the definite finding of the particulars. LINE 2, ETCUT is the lasting impression which results safter the object with its particulars, is definitely ascertained. This impression enables us to remember the object, afterwards. -PAGE 64 LINE 3 As ,,these four Avagraha etc. are due to sense perception, they are called indriyapratyakSa. LINE 4. Mind ( manas ) is called afsu and knowledge through Mind Is atIndriyapratyakSa. PAGE 65, LINE 6. 9rHifi4a is that which is apprehended by Atma immediately and directly. It is of-two 'kinds sakala ( perfect ) and vikala ( imperfect) kevalajJAna (omnis cient knowledge ) comes under Sakala. Pratyakshagafar (the psychic knowledge which is directly acquired by the soul without the medium of the mind or the senses-) and 47: quiu ( knowledge of the ideas and thoughts of others ) come under Vikala Pratyaksha. DAGE 66 LINE 7 go494TY FOOTFA The subject her of Keyala nana is all the substances in all their modi ens Keyala Jnana or omniscience is knowledge unlimited as to space, time or object. DAGE 69. LINE S. Paroksha Pramana is of live kinds, Fafe, gaafATH, 75, AGATA and ATT#. . PAGE 32, LINE S. Fifa is the remembrance of an object ce seen. #9fTtf is identifying that object with what we have seen, 'scad or heard about as is knowledge of

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( 85EUR) is named Udyogajanya, and Himsa committed in protecting oneself from enemies is said to be Virodhajanyai PAGE 142, LINE 10. The above four forms of himsa are in relation to laymene. In the life of a for or ascetic these are not possible. A Muni regards all alike. There is no difference for him between a friend and a foe or between praise and abuse All his actions are permeated with Ahimsa. PAGE 148, LINE 2, FRITLA or right belief should be free from pride due to caste etc. is an aspect from which things PAGE 154, LINE 3, fire are studied. is of four "kinds:--TH, POTEFT, ? PAGE 156, LINE 4. F 564, HTTI Freq-the mere naming of a person even though he may not possess the qualities connected by the name e. g. naming a man Mahavira even though he may have no bravery or vIratva in him. sthApanA nikSepa-is the representation of one thing by another. It is of two kinds:-a.ga and 1969. The first is the representation of a person by his statue or picture. The second is the representation by symbols or letters, e. g. X is equal to 100. PAGE 159, LINE 9, sou fant is attributing to a person the qualities which he may possess only latter on e. g. to call a Xuvaraja as Raja. PAGE 160, LINE 3. It is of two kinds:-1746cafea and AT AFTEouflag Agama Dravya Nikshepa e. go to call a

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1859.). Raja, as such though he may not be performing the duties of a Raja at that time.pl PAGE 161, LINE 5 No-Agama Dravya Nikshepa is of three kinds C EF, Hifa, acoufafeta i Jnatri Satiram is to call the Rajas's body as the Raja. Bhavi is to call a person a king even though he will be a king only in the future, Tadvyatirikta is the determining cause of the padArtha / PAGE 163, LINE 9 Bhava Nikshepa giving a thing a name to connote the attributes of its present condition. It is also of two kinds. Agama-Bhaya. Nikshepa, when the soul knows and is actually attentive. No Agama Bhaya Nikshepa, when the actual present condition of a thing is referred to, e. g. to call the present ruler a king.

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( 186 ) named Udyogajanya, and Himsa committed in protecting oneself from enemies is said to be Virodhajanya.. PAGE 142, LINE 10. The above four forms of himsa are in relation to laymene. In the life of a yf or ascetic these are not possible. A Muni regards all alike. There is no difference for him between a friend and a foe or between praise and abuse All his actions are permeated with Ahimsa. or right belief should PAGE 148, LINE 2, be free from pride due to caste etc. PAGE 154, LINE 3, f are studied. is an aspect from which things PAGE 156, LINE 4. f is of four kinds:-TA, sthApanA, 1 dravya, bhAva / nAmanikSepa - the mere naming of a person even though he may not possess the qualities connected by the name e. g naming a man Mahavira even though he may have no bravery or vIratva in him. sthApanA nikSepa - is the representation of one thing by another. It is of two kinds:-tadbhava and atadbhava. The first is the representation of a person by his statue or picture. The second is the representation by symbols or letters, e. g. X is equal to 100. PAGE 159, LINE 9, fP is attributing to a person the qualities which he may possess only latter on e. g. to call a Yuvaraja as Raja. and at PAGE 160, LINE 3. It is of two kinds:-P Agama Dravya Nikshepa. e. g. to call a

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I 855). Raja as such though he may not be performing the duties of a Raja'at that time, PAGE 161, LINE S No-Agama Dravya Nikshepa is of three kinds jJAtRzarIrama, bhAvi, tavyatirikta / Jnatri Sariram is to call the Rajas's body as the Raja. Bhavi is to call a person a king even though he will be a king only in the future. Tadvyatirikta is the determining cause of the padArtha / PAGE 163, LINE 9 Bhava Nikshepa giving a thing a name to connote the attributes of its present condition. It is also of two kinds. Agama-Bhava. Nikshepa, when the soul * knows and is actually attentive No Agama Bhaya Nikshepa, A when the actual present condition of a thing is referred to, e. 8. to call the present ruler a king.

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