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 144

कारिका ८२, ८३] देवागम
७५ ____ 'यदि बहिरंगार्थताका एकान्त माना जाय-ज्ञानको कोई परमार्थ वस्तु न मानकर बाह्य पदार्थको ही वस्तु माना जाय-- तो इससे प्रमाणाभासका-संशयादिरूप मिथ्याज्ञानका-लोप होता है; और प्रमाणाभासके लोपसे सभी विरूद्ध अर्थका प्रतिपादन करनेवालोंके कार्य-सिद्धि ठहरेगी-संवेदनाऽद्वैतवादी, ब्रह्माऽद्वैतवादी आदि किसी भी एकान्तवादी अथवा प्रत्यक्षादिके सर्वथा विरुद्ध कथन करनेवालोंको तब मिथ्यादृष्टि या असत्यवादी नहीं कहा जा सकेगा, यह दोष आएगा।'
उक्त उभय तथा अवक्तव्य एकान्तोंकी सदोषता विरोधान्नोभयैकात्म्यं स्याद्वाद-न्याय-विद्विषाम् । अवाच्यतैकान्तेऽप्युक्तिर्नाऽवाच्यमिति युज्यते ।।८२।।
'अन्तरंग और बहिरंग ज्ञेयरूप दोनों एकान्तोंका एकात्म्य ( सहाऽभ्युपगम ) स्याद्वाद-न्यायके विद्वेषियोंके विरुद्ध है और इसलिये उनके उभय-एकान्तका सिद्धान्त नहीं बनता। अन्तरंगार्थ
और बहिरंगार्थ दोनों एकान्तोंको अवाच्यताका एकान्त माननेपर 'अवाच्य है' यह उक्ति भी नहीं बनती--अवाच्यतैकान्तके विरुद्ध पड़ती है।'
उक्त दोनों एकान्तोंमे अपेक्षा-भेदसे सामंजस्य भाव-प्रमेयाऽपेक्षायां प्रमाणाभास-निह्नवः । बहिःप्रेमायाऽपेक्षायां प्रमाणं नन्निभं च ते ।।८३।।
( हे अर्हन् भगवन् ! ) आपके मतमें भावप्रमेयकी अपेक्षास्वसंवेदन-प्रमाणके द्वारा सब कुछ प्रत्यक्ष होनेपर-और बाह्यप्रमेयकी अपेक्षा-इन्द्रियज्ञानके द्वारा प्रत्यक्ष होनेपर-प्रमाण तथा प्रमाणाभास दोनों बनते हैं-जहाँ विसंवाद होता है अथवा बाधा आती है वहाँ प्रमाणाभास बनता है और जहाँ विसंवाद न होकर

Translation AI Generated

## Karika 82, 83] Devagam

75. "If only external objects are considered real, and no ultimate reality is attributed to knowledge, then this leads to the elimination of false knowledge, such as doubt arising from apparent evidence. With the elimination of apparent evidence, the arguments of those who advocate contradictory views will be validated. This would mean that those who hold views like *sanvedana-advaita* (non-duality of perception), *brahma-advaita* (non-duality of Brahman), or any other monistic view, or those who contradict direct perception, would not be considered as holding false views or being dishonest. This would be a flaw."

The above-mentioned duality and non-expressible monism are flawed due to their contradiction. Both are one and the same for those who hate the Syadvada logic. Even in the case of non-expressible monism, the statement "it is non-expressible" is not valid, as it contradicts the non-expressible monism. || 82 ||

"The unity (mutual acceptance) of both internal and external objects of knowledge, as monism, is against the Syadvada logic and therefore does not constitute a valid theory. Considering both internal and external objects of knowledge as non-expressible monism, the statement "it is non-expressible" also becomes invalid, as it contradicts the non-expressible monism."

In the above-mentioned two monisms, there is a harmony due to the difference in their respective objects. In the case of internal objects, the evidence is self-awareness, while in the case of external objects, the evidence is sensory perception. Both evidence and apparent evidence arise, where there is a contradiction or obstacle, apparent evidence arises, and where there is no contradiction,