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 138

कारिका ७६ ]
देवागम नहीं बनता-व्यवहारके लिये पारस्परिक अपेक्षा आवश्यक हैस्वरूपके लिये नहीं।' ___ इस तरह धर्म-धर्मिभूत सकल पदार्थोंकी कथंचित् आपेक्षिकी सिद्धि है-अविनाभावरूप व्यवहारकी दृष्टिसे; कथंचित् अनापेक्षिकी सिद्धि है-पूर्व प्रसिद्ध स्वरूपकी दृष्टिसे; कथंचित् उभयी सिद्धि है-अपेक्षा-अनपेक्षारूप दोनों धर्मोंके क्रमापितकी दृष्टिसे; कथंचित् अवक्तव्या सिद्धि है-उक्त दोनों धर्मोंके सहार्पित ( युगपत्कथन ) की दृष्टिसे । शेष 'आपेक्षिकी' और 'अवक्तव्या' आदि भंगोंको भी इसी प्रकार घटित करके यहाँ भी सप्तभंगी प्रक्रियाकी योजना कर लेनी चाहिये, जो कि नयविशेषकी दृष्टिसे पूर्ववत् अविरुद्ध है।
इति देवागमाप्त-मीमांसायां पंचमः परिच्छेदः ।
षष्ठ परिच्छेद सर्वथा हेतुसिद्ध तथा आगमसिद्ध एकान्तोंकी सदोषता सिद्धं चेद्धतुतः सर्व न प्रत्यक्षादितो गतिः । सिद्धं चेदागमात्सर्व विरुद्धार्थ-मतान्यपि ।।७६।।
'यदि ( केवल अनुमानवादी बौद्धोंके मतानुसार ) सब कुछ ( एकान्ततः ) हेतुसे ही सिद्ध माना जाय-हेतुके बिना किसी भी कार्य-कारणादिरूप तत्त्वकी सिद्धि-निश्चितिको अंगीकार न किया जाय-तो प्रत्यक्षादिसे फिर कोई गति-सिद्धि, व्यवस्थिति अथवा ज्ञानको प्राप्ति-नहीं बन सकेगी ( और ऐसा होनेपर हेतुमूलक अनुमानज्ञान भी नहीं बन सकेगा; क्योंकि अनुमानके लिये धर्मीका,

Translation AI Generated

## Karika 76]

"Devagama is not formed - mutual expectation is necessary for behavior, not for essence." _ In this way, the relative truth of all substances, which are the essence of dharma, is established from the perspective of behavior, which is non-difference; the absolute truth is established from the perspective of the previously known essence; the relative and absolute truth is established from the perspective of the sequential order of both dharmas, expectation and non-expectation; the inexpressible truth is established from the perspective of the simultaneous statement of both dharmas. The remaining categories of "relative", "inexplicable", etc. should also be arranged in this way, thus establishing the seven-fold predication process here, which is consistent with the specific Nayas as before.

Thus ends the fifth chapter of the Devagama-Mimamsa.

The sixth chapter: If all things are established solely by reason (as per the view of the Buddhist logicians), and the establishment of any truth, such as cause and effect, is not accepted without reason, then there will be no movement, establishment, or knowledge attainable through perception, etc. (and if this is the case, then inferential knowledge based on reason will also not be possible; because for inference, the object of inference,