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 134

कारिका ७१, ७२ ] देवागम
६५ नुसार द्रव्यको अवास्तव और पर्यायको वास्तव बतलाकर द्रव्यका अभाव माना जाय तो द्रव्य-पर्याय दोनोंमेंसे किसीका भी सद्भाव नहीं बन सकेगा-अर्थक्रिया-लक्षण-वस्तुमें पदार्थकी तब कोई उपपत्ति अथवा व्यवस्था ही नहीं बन सकेगी; क्योंकि पर्यायनिरपेक्ष केवल द्रव्य और द्रव्यनिरपेक्ष केवल पर्याय अर्थ-क्रियाका निमित्त नहीं होता, निमित्त माननेपर क्रम-योगपद्यका विरोध उपस्थित होगा-- सर्वथा एकस्वभावरूप द्रव्य या पर्यायके क्रमयोगपद्य घटित नहीं होता, क्रम-योगपद्यके घटित न होनेपर अर्थक्रिया नहीं बनती और अर्थ-क्रियाके न बननेपर वस्तुका अस्तित्व न रहकर अभाव ठहरता है। अतः द्रव्य और पर्याय दोनोंमेंसे किसीका भी लोप करनेपर दूसरेका भी लोप उपस्थित होता है और वस्तुतत्त्वकी कोई व्यवस्था नहीं बन सकेगी।
द्रव्यका लक्षण गुण-पर्यायवान् है; जैसा कि 'गुण-पर्ययवद् द्रव्यम्' इस तत्त्वार्थसूत्रसे जाना जाता है, जिसमें गुण सहभावी ( युगपत् ) और पर्याय क्रमभावी होते हैं। पर्यायका लक्षण 'तद्भावः परिणामः' सूत्रके अनुसार तद्भाव-उस उस प्रतिविशिष्टरूपसे होना है, जो कि क्रमाऽक्रमरूपमें होता है । क्रमशः परिणमनको ‘पर्याय' और अक्रम ( युगपत् ) परिणमनको 'गुण' कहते हैं। द्रव्य और पर्याय दोनोंकी यह लक्षण-भिन्नता दोनोंके कथश्चित् नानापनको सिद्ध करती है ।
इस तरह द्रव्य और पर्यायमें कथंचित् नानापना ही है, स्वलक्षणके भेदसे; कथंचित् एकपना ही है, अशक्य-विवेचनके कारण; कथंचित् उभयपना ही है, दोनोंकी क्रमार्पित-विवक्षासे; कथंचित् अवक्तव्यपना है, दोनोंके सहार्पणकी दृष्टिसे। शेष तीन भंगोंको भी इसी प्रकारसे घटित कर लेना चाहिये।
इति देवागमाप्त-मीमांसायां चतुर्थः परिच्छेदः ।

Translation AI Generated

## [Karika 71, 72] Devagama

**65** If we consider substance (dravya) as unreal and mode (paryaya) as real, as per the 65th sutra, then neither substance nor mode can be considered as having any existence. This is because, without modes, substance cannot be the cause of any action or function, and without substance, modes cannot be the cause of any action or function. If we consider either of them as the cause, it will contradict the principle of sequential and simultaneous existence (kram-yogapady). A substance or mode, being of a single nature, cannot have sequential and simultaneous existence. Without sequential and simultaneous existence, there cannot be any action or function, and without action or function, there will be no existence of the object, only non-existence. Therefore, if we eliminate either substance or mode, the other will also be eliminated, and there will be no order or arrangement of the reality.

The characteristic of substance is that it has qualities (guna) and modes (paryaya), as stated in the Tattvartha Sutra, "dravyaṁ guna-paryaya-vat". Qualities are simultaneous (yugapat) and modes are sequential (krama). The characteristic of mode is "tad-bhavaḥ pariṇāmaḥ", which means it is the specific form of the substance, which occurs sequentially and simultaneously. Sequential transformation is called "paryaya" and simultaneous transformation is called "guna". This difference in characteristics of substance and mode proves their distinct nature.

Thus, substance and mode are distinct in some ways due to their different characteristics, they are one in some ways due to the impossibility of separating them, they are both in some ways due to the intention of arranging them sequentially, and they are neither in some ways due to the perspective of their simultaneous existence. The remaining three aspects should also be understood in the same way.

**This concludes the fourth chapter of the Devagama-Apta-Mimamsa.**