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 141

७२
समन्तभद्र-भारती
परिच्छेद ७ सिद्ध होनेपर आगमसिद्ध उसीप्रकारसे प्रमाण होता है जिस प्रकार कि हेतुसिद्ध ।
इति देवागमाप्त-मीमांसायां षष्ठः परिच्छेदः ।
सप्तम परिच्छेद अन्तरंगार्थता-एकान्तकी बौद्ध-मान्यता सदोष अन्तरङ्गार्थतैकान्ते बुद्धि-वाक्यं मृषाखिलम् । प्रमाणाभासमेवातस्तत् प्रमाणादृते कथम् ॥७१।। 'यदि ( विज्ञानाद्वैतवादी बौद्धोंके मतानुसार ) अन्तरंगार्थताका एकान्त माना जाय–अन्तरंग जो स्वसंविदित ज्ञान उसीके वस्तुता स्वीकार की जाय और बहिरंग जो प्रतिभासके अयोग्य जड़ है उसके वस्तुता न मानी जाय तो बुद्धिरूप अनुमान और वाक्यरूप आगम सब मिथ्या ठहरते हैं। जब मिथ्या ठहरते हैं तब वे प्रमाणाभास ही हुए; क्योंकि प्रमाण सत्यसे और प्रमाणाभास मिथ्या( मृषा )से व्याप्त होता है। और प्रमाणाभासका व्यवहार बिना प्रमाणका अस्तित्व अङ्गीकार किये कैसे बन सकता है ?-नहीं बन सकता । अतः अन्तरंगार्थताके एकान्तकी मान्यता दूषित है। उसे अनुमानादि किसी भी प्रमाणसे सिद्ध नहीं किया जा सकता; और जब सिद्ध नहीं किया जा सकता तो दूसरोंको उसकी प्रतीति भी नहीं कराई जा सकती।'
( जो ग्राह्य-ग्राहकाररूप है वह सब भ्रान्त है, ऐसी संवेदनाद्वतकी मान्यतासे संवेदनात भी भ्रान्त ठहरता है; क्योंकि स्वरूपका ज्ञान भी वेद्य-वेदक-लक्षणका अभाव होनेपर घटित
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72
Samantbhadra-Bharati
Chapter 7 When established, Agamasiddha is proven in the same way as Hetusiddha.
Thus ends the sixth chapter of Devagamapt-Mimamsa.
Seventh Chapter The Buddhist belief of Antarangaarthata-Ekanta is flawed.
Antarangaarthata-Ekanta is flawed, the intellect and scripture are all false.
It is merely an appearance of proof, how can it be proof without proof? ||71||
'If (according to the Buddhist view of Vijnanavadins) the Ekanta of Antarangaarthata is accepted - the Antaranga, which is self-evident knowledge, is accepted as its reality, and the Bahiranga, which is inert and unfit for perception, is not accepted as its reality, then the intellect, which is in the form of inference, and the scripture, which is in the form of Agama, are all false. When they are false, then they are merely appearances of proof; because proof is characterized by truth, and an appearance of proof is characterized by falsehood (Mrusha). And how can the use of an appearance of proof be possible without accepting the existence of proof? - It cannot be possible. Therefore, the belief in the Ekanta of Antarangaarthata is flawed. It cannot be proven by any proof, such as inference, etc.; and when it cannot be proven, it cannot be made known to others.'
(That which is in the form of the perceiver and the perceived is all illusory, such a belief of the Sanvedanavadins makes even Sanvedana illusory; because knowledge of the true nature also occurs when there is an absence of the characteristics of Vedya-Vedaka.)