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 119

समन्तभद्र-भारती
[ परिच्छेद ३ (हे स्याद्वादन्याय-नायक अर्हन् भगवन् ) आपके मतमें ( सम्पूर्ण जीवादि ) वस्तुतत्त्व कथंचित् नित्य है; क्योंकि उसका प्रत्यभिज्ञान होता है-यह वही है जो पहले देखा था, ऐसा पूर्वोत्तरदशामें जो एकत्वका बोध होता है वह उसके नित्यत्वको सिद्ध करता है । और यह प्रत्यभिज्ञान अकस्मात्-बिना किसी कारणके निविषय तथा भ्रान्तरूप-नहीं होता; क्योंकि अविच्छेद रूपसे बिना किसी बाधाके अनुभवमें आता है। ( यदि प्रत्यक्षको बाधक माना जाय तो वह ठीक नहीं है, क्योंकि प्रत्यक्षका विषय वर्तमान पर्यायात्मक वस्तू होनेसे पूर्वाऽपर-पर्यायव्यापी एकत्वलक्षण प्रत्यभिज्ञानके विषयमें उसकी प्रवत्ति नहीं बनती। जो अपना विषय नहीं, उसमें कोई बाधक या साधक नहीं होता, जैसे श्रोत्रइन्द्रियके ज्ञान-विषयमें चक्षुइन्द्रियका ज्ञान।) ____ और आपके मतमें वस्तुतत्त्व कथंचित् क्षणिक है--अनित्य है; क्योंकि उसमें कालके भेदसे परिणाम-भेद पाया जाता हैक्षण-क्षणमें वस्तुको पर्यायें पलटती रहती हैं, जो कथंचित् एकदूसरेसे भिन्न होती हैं। पर्यायोंके इस पलटन ( परिवर्तन ) एवं 'परिणमनसे वस्तुमें प्रतिक्षण उत्पाद-व्ययके होते रहनेपर भी वस्तुका अपने ध्रौव्य गुणके कारण कभी नाश नहीं होता। इसी पर्यायदृष्टिसे वस्तु कथंचित् क्षणिक है-सर्वथा क्षणिक नहीं। वस्तुको सर्वथा क्षणिक तथा सर्वथा नित्य माननेपर ज्ञानका संचार नहीं बन सकेगा, यह दोष आएगा। ज्ञानका संचार अनेकान्तकी मान्यतामें ही प्रतीतिगोचर होता है।'
उत्पाद-व्यय सामान्यका नहीं, विशेषका होता है न सामान्यात्मनोदेति न व्येति व्यक्तमन्वयात् । व्येत्युदेति विशेषात्ते सहैकत्रोदयादि सत् ।।५७।।
(हे भगवन् ! ) आपके मतमें सामान्य स्वरूपसे-सर्व

Translation AI Generated

## Samantabhadra-Bharati
[ Chapter 3 (O Arhan Bhagavan, the leader of Syadvada-Nyaya) ]

In your opinion, the true nature of all beings (including souls) is in some way eternal; because it is recognized - it is the same as what was seen before. This oneness of perception in the past, present, and future proves its eternality. And this recognition is not sudden, without any cause, and illusory; because it is experienced without any interruption, in an uninterrupted form. (If it is considered to be an obstacle to direct perception, then it is not correct, because the object of direct perception is the present, changing reality, and therefore it does not become a factor in the perception of oneness, which encompasses past and future changes. What is not its object, has no obstacle or supporter, like the knowledge of the eye in the knowledge of the ear.)

And in your opinion, the true nature is in some way momentary, impermanent; because it is found to change with the difference of time. The object changes from moment to moment, which are in some way different from each other. Even with this change of transformations and the continuous production and destruction of the object from moment to moment, the object never perishes due to its inherent qualities. From this perspective of transformations, the object is in some way momentary - not completely momentary. If the object is considered completely momentary and completely eternal, then the flow of knowledge will not be possible, this will be a flaw. The flow of knowledge is evident only in the acceptance of Anekanta.

Production and destruction are not of the general, but of the particular. The general does not arise, nor does it perish, because of the association with the particular. The particular arises and perishes, because it is associated with the general. (57)

(O Bhagavan!) In your opinion, the general form - all...