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 133

६४
समन्तभद्र-भारती
[ परिच्छेद ४
तयोरव्यतिरेकतः ।
द्रव्य - पर्याययोरैक्यं परिणाम- विशेषाच्च शक्तिमच्छक्ति-भावतः ||७१ || संज्ञा - संख्या - विशेषाच्च स्वक्षण- विशेषतः । प्रयोजनादिभेदाच्च तन्नानात्वं न सर्वथा ॥ ७२ ॥
'द्रव्य और पर्याय दोनों ( कथंचित् ) एक हैं; क्योंकि इनके ( प्रतिभासका भेद होनेपर भी ) अव्यतिरेकपना है - अशक्यविवेचन होनेसे सर्वथा भिन्नताका अभाव है । तथा द्रव्य और पर्याय (कथंचित्) नानारूप हैं - एक दूसरेसे भिन्न हैं; क्योंकि दोनोंमें परिणाम- परिणामीका भेद है, शक्तिमान - शक्तिभावका भेद है, संज्ञा ( नाम ) का भेद है, संख्याका भेद है, स्वलक्षणका भेद है और प्रयोजनका तथा आदि शब्दसे काल एवं प्रतिभासका भेद है । इससे द्रव्य और पर्याय दोनों सर्वथा एकरूप नहीं और न सर्वथा नानारूप ही हैं- दोनोंमें कथंचित् भेदाऽभेदरूप अनेकान्तत्व प्रतिष्ठित है ।'
व्याख्या - यहाँ 'द्रव्य' शब्दसे गुणी, सामान्य तथा उपादानकारणका और 'पर्याय' शब्दसे गुण, व्यक्ति विशेष तथा कार्यद्रव्यका ग्रहण है । 'अव्यतिरेक' शब्द अशक्य- विवेचनका वाचक है, जिसका अभिप्राय यह है कि एक द्रव्यको अन्य द्रव्यरूप तथा एक द्रव्यकी पर्यायको अन्य द्रव्यकी पर्यायरूप नहीं किया जा सकता अथवा विवक्षित द्रव्यको उसकी पर्यायसे और विवक्षित पर्याय को उसके द्रव्यसे सर्वथा अलग नहीं किया जा सकता । इस तरह द्रव्य और पर्याय दोनों एक वस्तु हैं; जैसे वेद्य और वेदकका ज्ञान, जिसे प्रतिभासका भेद होनेपर भी सर्वथा भेदरूप नहीं किया जा सकता ।
यदि ब्रह्माद्वैतवादियोंकी मान्यतानुसार पर्यायको अवास्तव और द्रव्यको वास्तव बतलाकर पर्यायका तथा बौद्धोंकी मान्यता

Translation AI Generated

## Chapter 4: Samantabhadra-Bharati

64

**Samantabhadra-Bharati**

[Chapter 4]

**They are not entirely different.**

**The unity of dravya and paryaya is due to the difference in parinaama (transformation) and shakti (power) and shakti-bhaava (power-state).** ||71||

**The difference in sajnjaa (name), sankhya (number), and vishesha (specific characteristic) is due to the difference in svakshana (own characteristic). The difference in prayojana (purpose) and other things is due to the difference in kaala (time) and pratibhaasa (appearance).** ||72||

'Dravya and paryaya are both (in some way) one; because they are not entirely different (even though there is a difference in their appearance) - due to the impossibility of separating them, there is no complete difference. And dravya and paryaya are (in some way) different - they are different from each other; because there is a difference in parinaama (transformation) and parinaami (transformed), a difference in shaktiman (powerful) and shaktibhaava (power-state), a difference in sajnjaa (name), a difference in sankhya (number), a difference in svakshana (own characteristic), and a difference in prayojana (purpose) and other things (like time and appearance). Therefore, dravya and paryaya are not entirely one, nor are they entirely different - both have a certain degree of difference and non-difference, which is the principle of anekanta (many-sidedness).'

**Explanation:** Here, the word 'dravya' refers to guna (quality), saamaanya (universality), and upaadaanakaarana (material cause), and the word 'paryaya' refers to guna (quality), vyakti vishesh (individual particular), and kaaryadravya (effect-substance). The word 'avyatireka' refers to the impossibility of separation, which means that one dravya cannot be made into another dravya, or one dravya's paryaya cannot be made into another dravya's paryaya, or the intended dravya cannot be completely separated from its paryaya, or the intended paryaya cannot be completely separated from its dravya. In this way, dravya and paryaya are both one thing; like the knowledge of the object and the knower, which cannot be completely separated even though there is a difference in their appearance.

If, according to the belief of the Brahmavaidya (monistic) philosophers, paryaya is considered unreal and dravya is considered real, and paryaya is considered to be...