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 137

६८
समन्तभद्र-भारती
[ परिच्छेद ५
उक्त उभय तथा अवक्तव्य एकान्तोंकी सदोषता विरोधान्नोभयैकात्म्यं स्याद्वाद-न्याय-विद्विषाम् । अवाच्यतैकान्तेऽप्युक्ति ऽवाच्यमिति युज्यते ॥७४।। 'यदि आपेक्षिक-सिद्धि और अनापेक्षिक-सिद्धि दोनोंका एकान्त माना जाय तो वह स्याद्वादन्यायसे द्वेष रखनेवालोंके-उस न्यायका आश्रय न लेनेवाले सर्वथा एकान्तवादियोंके-यहाँ नहीं बनता; क्योंकि दोनों एकान्तोंमें परस्पर विरोध है-उनकी युगपत् विवक्षा सदसत् ( भावाऽभाव ) एकान्तकी तरह नहीं बनती। यदि ( विरोधके भयादिसे ) अवाच्यताका एकान्त माना जायसिद्धिको सर्वथा अवाच्य कहा जाय तो यह अवाच्य कहना भी नहीं बनता; क्योंकि इस कथनसे ही वह कथंचित् वाच्य हो जाती है, और उससे सर्वथा अवाच्यताका सिद्धान्त बाधित ठहरता है।'
उक्त आपेक्षिकादि एकान्तोंकी निर्दोष-व्यवस्था धर्म-धर्म्यविनाभावः सिद्धयत्यन्योऽन्य-वीक्षया । न स्वरूपं स्वतो ह्येतत् कारक-ज्ञापकाऽङ्गवत् ।।७५।। 'धर्म और धर्मीका अविनाभाव-सम्बन्ध ही एक दूसरेकी अपेक्षासे सिद्ध होता है न कि स्वरूप-स्वरूप तो अपने कारणकलापसे धर्म-धर्मीकी विवक्षासे पूर्व ही सिद्धत्वको प्राप्त है; क्योंकि वह स्वतः सिद्ध है, कारक और ज्ञापकके अङ्गोंकी तरह-जैसे कारकके दो अंग ( अवयव ) कर्ता-कर्म और ज्ञापकके दो अंग बोध्य-बोधक ( वेद्य-वेदक अथवा प्रमेय-प्रमाण ) ये अपने अपने स्वरूप-विषयमें दूसरे अंगकी ( कर्ता कर्मकी और कर्म कर्ताकी बोध्य-बोधककी, बोधक बोध्यकी ) अपेक्षा नहीं रखते--अन्यथा --अपेक्षा-द्वारा एकके स्वरूपको दूसरेके आश्रित माननेपर दोनोंके ही अभावका प्रसंग उपस्थित होता है। परन्तु कर्ता-कर्मका और ज्ञाप्य-ज्ञापकका व्यवहार परस्पर एक दूसरेकी अपेक्षाके बिना

Translation AI Generated

## 68
## Samantabhadra-Bharati
## [ Chapter 5

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. The statement that both are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the two one-sided views. Even in the case of the absolute truth, it is not appropriate to say that it is unutterable, because by saying so, it becomes utterable to some extent, and this contradicts the principle of absolute unutterability.

The statement that both relative and absolute truths are one-sided is not acceptable to those who are averse to the Syadvada-naya, because there is contradiction between the