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 127

५८
समन्तभद्र-भारती
परिच्छेद ४
( फलतः ) मूर्तिक कारण और कार्य में जो समान ( अभिन्न ) देशता-एककाल-देशता-देखी जाती है वह नहीं बन सकेगी।' ___ व्याख्या-अवयवादि और अवयवी आदिमें सर्वथा भेद मानने पर उनमें देशभेद और कालभेद भी मानना पड़ेगा और उनका सम्बन्ध युत-सिद्धों जैसा होगा; तब उनमें अभिन्नदेशता कैसे बन सकती है ? यह बात वैशेषिकोंको सोचनेकी है।। । यद्यपि आत्मा और आकाशमें अत्यन्त भेद होने पर भी उनमें न देशभेद है और न कालभेद है और इसलिये यह अत्यन्तभेद कार्य-कारणके देश और कालके भेदका नियामक नहीं है, तथापि सत्, द्रव्यत्व आदि रूपसे आत्मा और आकाशमें भी अत्यन्तभेद असिद्ध है। अत एव उनके अभिन्नदेश और अभिन्नकालके होने में कोई बाधा नहीं है।
आश्रयाऽऽश्रयि-भावान्न स्वातन्त्र्यं समवायिनाम् । इत्ययक्तः स सम्बन्धो न यक्तः समवायिभिः ।।६४॥
'यदि ऐसा कहा जाय कि समवायियोंमें-अवयव-अवयवी ( तन्तु-पट ) आदिमें-( समवायके द्वारा) आश्रयाऽऽश्रयीभाव होनेके कारण स्वतन्त्रता नहीं है, जिससे देश व काल की अपेक्षा भेद होनेपर भी वृत्ति ( समवाय-सम्बन्ध-वर्तना ) बनती, तो यह कहना ठीक नहीं है। ( क्योंकि तब यह प्रश्न उठता है कि वह समवाय समवायिओंमें स्वतः वर्तता-सम्बन्धित होता है या अन्य समवायसे वर्तित-सम्बन्धित होता है। यदि स्वतः सम्बन्धित होता है तो फिर अवयवी भी अपने अवयवोंमें स्वतः सम्बद्ध हो जायगा, उसके लिये एक अलग समवायकी व्यर्थ-कल्पनासे क्या नतीजा ? यदि अन्य समवायसे वह सम्बन्धित होता है तो वह अन्य समवाय भी अन्य तृतीयसे और तृतीय भी अन्य चतुर्थसे सम्बन्धित मानना पड़ेगा और इस तरह अनेक समवायोंकी कल्पना

Translation AI Generated

## 58
Samantbhadra-Bharati
Chapter 4
(Result) The sameness (non-difference) of location and time, which is seen in the cause and effect of a form, will not be able to form. _ Explanation - If one assumes a complete difference between the constituent and the constituted, etc., then one will have to assume a difference in location and time between them, and their relationship will be like that of the yut-siddhas; then how can non-difference of location be formed in them? This is something for the Vaisheshikas to think about. Although there is a great difference between the soul and space, there is neither a difference in location nor in time between them, and therefore this great difference is not a regulator of the difference in location and time of cause and effect. However, the great difference between the soul and space in terms of being, substance, etc., is not established. Therefore, there is no obstacle to their being non-different in location and non-different in time.
Aashraya-aashrayi-bhavana-n svaatantryam samavayinaam. Ityayaktash sa sambandha na yaktash samavayibhih. ||64||
'If it is said that in the samavayis - the constituent-constituted (thread-cloth) etc. - there is no independence due to the aashraya-aashrayi-bhavana (relationship of dependence) by the samavaya, which would lead to the formation of vritti (samavaya-relationship-functioning) even when there is a difference in location and time, then this is not correct. (Because then the question arises whether that samavaya is self-related in the samavayis or related by another samavaya. If it is self-related, then the constituted will also be self-related in its constituents, what is the result of the unnecessary assumption of a separate samavaya for it? If it is related by another samavaya, then that other samavaya will also have to be considered related to another third, and the third to another fourth, and in this way, the assumption of many samavayas will lead to an infinite regress.