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 124

कारिका ६१ ]
देवागम कर्मरूप त्रिक है उसका एक-दूसरेसे अन्यत्व इष्ट किया जाता है ( तो उसमें जो बाधा आती है उसे आगे बतलाया जाता है। ) ___ व्याख्या-यहाँ वैशेषिकमतानुसार 'कार्य' शब्दसे चलनादि क्रियारूप कर्मका, तन्तु आदि अवयवरूप कारणके अवयवीका, संयोगादिरूप अनित्य गुणका और प्रध्वंसाभावका ग्रहण है, 'कारण' शब्द समवायीका, समवायिवान्का ( कर्मवान्का, अनित्यगुणवान्का, पटादि अवयवोंका ) और प्रध्वंसके प्रति कारणका वाचक है; 'गुण' शब्द नित्य-गुणका, 'गुणी' शब्द गुणके आश्रयभूत द्रव्यका, 'सामान्य' शब्द पर-अपर-जातिका और 'सामान्यवान्' शब्द द्रव्यगुण-कर्मरूप अर्थका बोधक है। वैशेषिकमतका कथन है कि क्रिया-क्रियावान्का; समवाय-समवायीका, अवयव-अवयवीका, गुण-गुणीका, विशेषण-तद्विशेष्यका, सामान्य-तत्सामान्यवान्का और अभाव-तद्विशेष्यका एक-दूसरेसे सर्वथा भिन्नपना ही है; क्योंकि उनका भिन्न प्रतिभास होता है, सह्याचल-विन्ध्याचलकी तरह।
अपने इस 'भिन्नप्रतिभासत्व' हेतुको असिद्ध-विरुद्धादि दोषोंसे रहित सिद्ध करनेका प्रयत्न किया गया है और उस प्रयत्नमें एक बात यह भी कही गई है कि कार्य-करणादिका लक्षण एक दूसरेसे भिन्न है और वह भिन्न-लक्षण भिन्न प्रतिभासका हेतु है, वस्तु यदि एक है तो उसका भिन्न-लक्षणसे प्रतिभास नहीं होता। इससे भिन्न-प्रतिभास हेतु विरुद्ध नहीं है, क्योंकि भिन्नलक्षणलक्षित विपक्षमें उसको वृत्तिका अभाव है। दूसरी बात यह भी कही गई है कि जिनका ऐसा अनुमान है कि कार्य-कारणका, गुण-गुणीका तथा सामान्य-सामान्यवान्का एक-दूसरेके साथ तादात्म्य हैअभेद है; क्योंकि उनका देश (क्षेत्र) अभिन्न है। जिनका तादात्म्य नहीं होता उनका देश अभिन्न नहीं होता, जैसे कि सह्याचल और विन्ध्याचलका । प्रकृत कार्य-कारणादिका देश अभिन्न है । अतः उनका तादात्म्य है; और इस अनुमानसे वे कार्य-कारणादिकी
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Translation AI Generated

## Karika 61]

The trika of **devaagama** and **karma** is considered to be different from each other. (The obstacle that arises in this is explained further.)

**Explanation:** Here, according to the Vaisheshika school, the word "**karma**" refers to actions like walking, etc., the word "**kaaran**" refers to the cause, the word "**guna**" refers to the eternal qualities, the word "**gunee**" refers to the substance that is the support of the qualities, the word "**saamaanya**" refers to the universal, and the word "**saamaanyaavaan**" refers to the meaning of substance, quality, and karma.

The Vaisheshika school states that there is complete difference between action and the actor, between **samaavaaya** and the **samaavaayee**, between the part and the whole, between the quality and the qualified, between the attribute and the attributed, between the universal and the universalized, and between the absence and the absent. This is because they appear different, like the Sahyadri and Vindhyachala mountains.

An attempt has been made to prove this "difference in appearance" without any flaws like invalidity, contradiction, etc. In this attempt, it has also been said that the characteristics of the effect, cause, etc., are different from each other, and this difference in characteristics is the reason for the difference in appearance. If the object is one, then it will not appear different due to different characteristics. This does not contradict the reason for the difference in appearance, because the opposite, which is characterized by different characteristics, lacks existence in it.

Another point that has been made is that those who believe that the effect and cause, the quality and the qualified, and the universal and the universalized are identical, are wrong. This is because their **desha** (field) is not different. Those who are not identical, their **desha** is not different, like the Sahyadri and Vindhyachala mountains. The **desha** of the effect, cause, etc., is the same. Therefore, they are identical. And through this inference, they conclude that the effect, cause, etc., are...