Aptamimansa

SR No.: 001170
Original Sutra Author: Samantbhadracharya
Author: Jugalkishor Mukhtar
Publisher: Veer Seva Mandir Trust
Publication Year: 1978
Total Pages: 190
Language: Hindi, Sanskrit
Classification: Book_Devnagari & Philosophy
File Size: 9 MB

Page 103

समन्तभद्र-भारती
[परिच्छेद ३ और जब कारकोंका अभाव है तब ( प्रमाताका भी अभाव होनेसे ) प्रमाण और प्रमाणका फल जो प्रमिति (सम्यग्ज्ञप्ति-यथार्थ जानकारी ) है, ये दोनों कहाँ बन सकते हैं ?-नहीं बन सकते। इनके तथा प्रमाताके अभावमें 'नित्यत्व एकान्तका पक्ष लेनेवाले सांख्योंके यहाँ जीवतत्त्वकी सिद्धि नहीं बनती और न दूसरे ही किसी तत्त्वकी व्यवस्था ठीक बैठती है।'
प्रमाण और कारकोंके नित्य होनेपर विक्रिया कैसी ? प्रमाण-कारकैर्व्यक्तं व्यक्तं चेदिन्द्रियाऽर्थवत् । ते च नित्ये विकार्य किं साधोस्ते शासनाद्बहिः ।।३८।।
( यदि सांख्यमत-वादियोंकी ओरसे यह कहा जाय कि कारणरूप जो अव्यक्त पदार्थ है वह सर्वथा नित्य है, कार्यरूप जो व्यक्त पदार्थ है वह नित्य नहीं, उसे तो हम अनित्य मानते हैं और इसलिए हमारे यहाँ विक्रिया बनती है, तो ऐसा कहना ठीक नहीं है; क्योंकि ) इन्द्रियोंके-द्वारा उनके विषयकी अभिव्यक्तिके समान जिन 'प्रमाणों तथा कारकोंके द्वारा अव्यक्तको व्यक्त हुआ बतलाया जाता है वे प्रमाण और कारक दोनों ही जब सर्वथा नित्य माने गये हैं तब उनके द्वारा विक्रिया बनती कौन-सी है ?-- सर्वथा नित्यके द्वारा कोई भी विकाररूप क्रिया नहीं बन सकती और न कोई अनित्य कार्य ही घटित हो सकता है। हे साधो !-वीर भगवन् !-आपके शासनके बाह्य-आपके द्वारा अभिमत अनेकान्तवादकी सीमाके बाहर--जो नित्यत्वका सर्वथा एकान्तवाद है उसमें विक्रियाके लिये कोई स्थान नहीं है-सर्वथा नित्य कारणोंसे अनित्य कार्योंकी उत्पत्ति या अभिव्यक्ति बन ही नहीं सकती और इसलिये उक्त कल्पना भ्रममूलक है।'
कार्यके सर्वथा सत् होनेपर उत्पत्ति आदि नहीं बनती यदि सत्सर्वथा कार्य पुंवन्नोत्पत्तुमर्हति । परिणाम-प्रक्तृप्तिश्च नित्यत्वैकान्त-बाघिनी ।।३९।।

Translation AI Generated

## Samantabhadra-Bharati
[Chapter 3] When there is an absence of factors, and consequently an absence of the knower, where can proof and the fruit of proof, which is pramiti (samyagjnapti - true knowledge), be formed? - They cannot be formed. In the absence of these and the knower, the establishment of the jiva-tattva does not occur in the Sankhyas who take the side of eternalism and monism, and the arrangement of any other tattva does not sit right.

What is the reaction to the eternality of proof and factors?
"If the proof and factors are clearly manifest, like the sense organs and their objects, and they are eternal, then what kind of transformation can there be? They are outside the bounds of your teachings." (38)

(If the Sankhya-mat-vaadis say that the unmanifest substance, which is the cause, is completely eternal, and the manifest substance, which is the effect, is not eternal, but we consider it to be non-eternal, and therefore transformation occurs in our system, then such a statement is not correct; because) just as the sense organs manifest their objects, the 'proofs and factors' by which the unmanifest is shown to be manifest, both these proofs and factors, when considered completely eternal, what kind of transformation can they produce? No action in the form of transformation can be produced by something completely eternal, nor can any non-eternal effect occur. O Sadho! - O Vira Bhagavan! - Outside the bounds of your teachings, outside the limits of the anekantavada that you have accepted, there is no place for transformation in the complete monism of eternality - the production or manifestation of non-eternal effects from completely eternal causes cannot occur, and therefore the aforementioned idea is based on delusion.

If the effect is completely real, then there is no production etc. "If the effect is completely real, then it is not worthy of being produced. The fulfillment of the result and the satisfaction of the cause are both obstacles to the monism of eternality." (39)