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 108

कारिका ४६ ]
देवागम
उसकी उत्पत्तिके साथ विरोध आता है, सर्वथा असत् कहनेपर शून्य-पक्षमें जो दोष दिया जाता है वह घटित होता है, सर्वथा उभयरूप कहनेपर दोनों दोषोंका प्रसंग आता है और सर्वथा अनुभय पक्षके लेनेपर वस्तु निविषय, नीरूप, निःस्वभाव अथवा निरुपाख्य ठहरतो है और तब उसमें किसी भी विकल्पकी उत्पत्ति नहीं बनती-अतः उन सन्तान सन्तानीका भी तत्त्व ( एकत्वअभेद ) धर्म तथा अन्यत्व ( नानात्व-भेद ) धर्म (धर्म होनेसे ) अवाच्य ठहरता है। तदनुसार उभयत्व-अनुभयत्व धर्म भी (अवाच्य ठहरते हैं); क्योंकि वस्तुके धर्मको वस्तुसे सर्वथा अनन्य (अभिन्न) कहनेपर, वस्तुमात्रका प्रसंग आता है, वस्तुसे सर्वथा अन्य (भिन्न) कहनेपर व्यपदेशकी सिद्धि नहीं होती अर्थात् यह कहना नहीं बनता कि अमुक वस्तुका यह धर्म है, सर्वथा उभय ( भिन्नाभिन्न ) कहने पर दोनों दोष आते हैं और सर्वथा अनुभय ( न भिन्न और न अभिन्न ) कहनेपर वस्तु निरुपाख्य एवं निःस्वभाव ठहरती हैइससे सन्तान-सन्ततिके धर्म-विषयमें कुछ भी कहना नहीं बनता; ( तो यह कथन ठीक नहीं है; क्योंकि )'
अवक्तव्यकी उक्त मान्यतामें दोष अवक्तव्यचतुष्कोटिविकल्पोऽपि न कथ्यताम् । असर्वान्तमवस्तु स्यादविशेष्य-विशेषणम् ।।४६॥ 'तब तो ( बौद्धोंको) 'चतुष्कोटिविकल्प अवक्तव्य हैं यह भी नहीं कहना चाहिये; -- क्योंकि सब धोंमें उक्तिका अयोग बतलाने अर्थात् सर्वथा अवक्तव्य ( अनभिलाप्य ) का पक्ष लेनेपर 'चतुष्कोटिविकल्प अवक्तव्य है' यह कहना भो नहीं बनता, कहनेसे कथंचित् वक्तव्यत्वका प्रसंग उपस्थित होता है और न कहनेसे दूसरोंको उसका बोध नहीं कराया जा सकता। ऐसी स्थितिमें उसके सर्वविकल्पातीत्व फलित होता है। जो सर्व विकल्पातीत है वह असर्वान्त ( सब धर्मोसे रहित ) है और जो असर्वान्त है वह ( आकाश-कुसुमके समान ) अवस्तु है; क्योंकि उसके विशेष्य

Translation AI Generated

## Karika 46:

**Devaagam**

If we say that the origin of a thing is completely non-existent, then the fault attributed to the "nothingness" side arises. If we say that it is completely both (existent and non-existent), then both faults arise. If we say that it is completely experienced, then the thing becomes objectless, formless, without nature, or without any characteristics, and then the origin of any alternative does not arise. Therefore, the essence (unity-non-duality) and the otherness (diversity-duality) of those offspring and progenitors also become inexpressible (because they are dharma). Accordingly, the duality-experience dharma also becomes inexpressible (because they are dharma); because if we say that the dharma of a thing is completely non-different (inseparable) from the thing, then only the thing arises. If we say that it is completely different (separate) from the thing, then the designation does not succeed, i.e., it cannot be said that this is the dharma of that thing. If we say that it is completely both (different and non-different), then both faults arise. If we say that it is completely non-experienced (neither different nor non-different), then the thing becomes without characteristics and without nature. From this, nothing can be said about the dharma of offspring and progenitors. (Therefore, this statement is not correct; because)

"In the said acceptance of inexpressibility, the fourfold alternative of inexpressibility should not be said either. Because everything would be non-existent, without any specific characteristic or qualifier." || 46 ||

Then (to the Buddhists) "the fourfold alternative is inexpressible" should not be said either; because if we take the side of completely inexpressible (unspeakable) by showing the unsuitability of expression in all dharmas, then saying "the fourfold alternative is inexpressible" does not become possible. Saying it would lead to the possibility of expressibility, and not saying it would not make others understand it. In such a situation, its transcendence of all alternatives results. That which transcends all alternatives is devoid of all dharmas, and that which is devoid of all dharmas is non-existent (like a sky-flower); because its specific characteristic...