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 111

४२
समन्तभद्र-भारती [ परिच्छेद ३ 'अब्राह्मणको लाओ' इस वाक्यमें 'अब्राह्मण' शब्द ब्राह्मण-वस्तुके अभाव ( निषेध ) का वाचक होते हुए भी ब्राह्मणसे भिन्न अन्य क्षत्रियादिवस्तुके अभावका वाचक नहीं किन्तु उनके भावका ही वाचक है और इसलिये उक्त वाक्यके द्वारा यह समझा जाता है कि 'ब्राह्मणको नहीं किन्तु क्षत्रियादिकको बुलाया जा रहा है;' तदनुसार ही क्षत्रियादिकको लाकर उपस्थित किया जाता है। इस तरह ब्राह्मण कोई वस्तु है उसीको 'अब्राह्मण' शब्दके द्वारा कथंचित् अवस्तु कहा गया है, सर्वथा अभावरूप अवस्तु नहीं; और इसलिये अवस्तुका आशय यहाँ अविवक्षित वस्तु समझना चाहिये। अविवक्षित ( गौण ) वस्तु विवक्षित ( मुख्य ) वस्तुके अस्तित्व ( भाव ) के बिना नहीं बनती ( मुख्याहते गौण-विधिर्न दृष्टः ) और न स्वयं अस्तित्व-विहीन होती है। इसीसे अर्हन्मतानुयायी स्याद्वादियोंके यहाँ वस्तुको ही, अवस्तु कहने में कोई विरोध नहीं आता-मुख्य-गौणको व्यवस्थाविधिसे द्रव्य-क्षेत्र-काल-भावरूप प्रक्रियाके स्वसे पर और परसे स्व-रूपमें बदल जानेसे यह सब सुघटित होता है। इसीसे कोई वस्तु सर्वथा भावरूप नहीं है, स्वरूपकी तरह पररूपसे भी भावका प्रसंग आनेसे; और न सर्वथा अभावरूप ही है, पररूपकी तरह स्वरूपसे भी अभावका प्रसंग उपस्थित होनेसे । वस्तुको सर्वथा भाव या सर्वथा अभावरूप माननेसे वस्तुकी कोई व्यवस्था ही नहीं बनती। प्रत्येक वस्तु भावकी तरह अभाव-धर्मको भी साथमें लिये हुए है और वह भी वस्तुकी व्यवस्थाका अंग है। उसे छोड़ देनेपर वस्तु-व्यवस्था बन ही नहीं सकती। इसीलिये स्याद्वादियोंके यहाँ अपेक्षावश कथंचित् भावाऽभावरूपसे वस्तुका प्रतिपादन किया जाता है।)
____ सर्व धर्मोके अवनव्य होनेपर उनका कथन नहीं बनता सर्वान्ताश्चेदवक्तव्यास्तेषां किं वचनं पुनः । संवृतिश्चेन्मषैवैषा परमार्थ-विपर्ययात् ॥४९॥

Translation AI Generated

## Chapter 3: "Bring the Non-Brahmins"

In the phrase "Bring the Non-Brahmins," the term "Non-Brahmin" signifies the absence (negation) of Brahmin-qualities. However, it does not indicate the absence of other qualities like Kshatriya, etc., but rather their presence. Therefore, the phrase implies that "Brahmins are not being called, but Kshatriyas, etc., are." Accordingly, Kshatriyas, etc., are brought and presented.

In this way, Brahmin, being a quality, is referred to as "Non-Brahmin," implying a certain absence of that quality, not a complete absence. Therefore, the meaning of "Non-Brahmin" here should be understood as an "unintended quality." An unintended (secondary) quality cannot exist without the intended (primary) quality (the secondary is not seen without the primary), nor is it itself devoid of existence.

This is why there is no contradiction in the Jain philosophy of Syadvada in calling a quality "Non-quality" - the system of primary and secondary qualities, through the process of substance, space, time, and existence, allows for the transformation of one into the other. This is why no quality is entirely present, as it also involves the aspect of absence through its relation to other qualities; and no quality is entirely absent, as it also involves the aspect of presence through its own nature.

To consider a quality as entirely present or entirely absent would lead to a complete breakdown of the system of qualities. Every quality, like presence, also carries the aspect of absence, and this too is a part of the system of qualities. Without it, the system of qualities cannot be established. Therefore, in Syadvada, qualities are presented as having both aspects of presence and absence, depending on the perspective.

If all religions were to be considered as completely invalid, then there would be no point in discussing them: "If all were to be invalid, then what would be the point of discussing them? This is just a conventional view, contradictory to the ultimate truth." (49)