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 145

समन्तभद्र-भारती
[ परिच्छेद ७ निर्बाधता होती है वहाँ प्रमाण बनता है। इस तरह प्रमाणअप्रमाणकी व्यवस्थारूपसे कोई विरोध नहीं आता; क्योंकि एक ही जीवके आवरणके अभावविशेषके कारण सत्य-असत्य-प्रतिभासरूप संवेदन-परिणामकी सिद्धि उसी प्रकार बनती है जिस प्रकार कि किट्ट-कालिमाके अभावविशेषके कारण सुवर्णका उत्कृष्ट-जघन्य परिणाम बनता है।' ____यदि कोई कहे कि जीव कोई वस्तु ही नहीं है तो यह कहना नहीं बन सकता; क्योंकि जीवके ग्राहक ( अस्तित्व-सूचक ) प्रमाणका सद्भाव है, उसीको अगली कारिकामें बतलाया जाता है।
जीव शब्द संज्ञा होनेसे सबाह्यार्थ है जीव-शब्दः सबाह्यार्थः संज्ञात्वाद्धेतु-शब्दवत् । मायादि-भ्रान्ति-संज्ञाश्च मायाद्यः स्वैः प्रमोक्तिवत् ।।८४।।
जीव-शब्द बाह्यार्थ-सहित है-बाह्यमें जीवशब्दका वाच्य अर्थ स्वरूप-लक्षण-विशिष्ट जीव-वस्तु है- क्योंकि यह शब्द संज्ञा ( नाम ) है, जो शब्द संज्ञा या नामरूप होता है वह बाह्य अर्थके बिना नहीं होता, जैसे हेतु-शब्द -- अग्निमान् आदिके अनुमानमें प्रयुक्त हुआ धूम ( धुआँ ) आदि संज्ञात्मक हेतु-शब्द धुआँ आदि नामधारी बाह्य-पदार्थके अस्तित्वके बिना नहीं होता, सब ही हेतुवादी हेतु-शब्दको बाह्यार्थ-सहित मानते हैं; अन्यथा हेतु और हेत्वाभासमें कोई भेद नहीं बन सकता।
( यदि यहाँ कोई कहे कि माया ( इन्द्रजाल ) आदि भ्रान्तिकी संज्ञाएँ हैं, जिनका कोई बाह्यार्थ नहीं है अतः संज्ञापना हेतु अनेकान्तिक है-व्यभिचारी है-उससे जीव-शब्दका बाह्यार्थ होना अनिवार्य (लाज़िमी) नहीं ठहरेगा, तो यह कहना ठोक नहीं है क्योंकि ) मायादि जो भ्रांतिकी संज्ञाएँ हैं वे भी प्रमाणोक्तिके समान अपने अर्थको साथमें लिये हुए हैं। जिस प्रकार प्रमाण-वचनका ज्ञान-लक्षण बाह्यार्थ है उसी प्रकार मायादि भ्रान्ति-संज्ञाओंका भी

Translation AI Generated

## Samantabhadra-Bharati
[ Chapter 7: Where there is uninterruptedness, there is proof. In this way, there is no contradiction in the arrangement of proof and non-proof; because due to the absence of a particular covering of the same living being, the attainment of the sensory result in the form of true-false-appearance is established in the same way as the excellent-inferior result of gold is established due to the absence of a particular covering of dirt-blackness. If someone says that the living being is not an object, then this cannot be said; because there is the existence of the proof of the receiver (indicator of existence) of the living being, which is explained in the next verses.

The word 'Jiva' is a noun, therefore it has an external meaning. The word 'Jiva' has an external meaning because it is a noun, like the word 'Hetu'. The nouns of illusion like Maya etc. are like their own pronouncements. || 84 ||

The word 'Jiva' is associated with an external meaning - the meaning of the word 'Jiva' in the external is the living being object, which is specific in form and characteristics - because this word is a noun (name), and the word which is in the form of a noun or name does not exist without an external meaning, like the word 'Hetu' used in the inference of 'Agnimaan' etc., the noun-like 'Hetu' word like 'Dhuma' (smoke) etc. does not exist without the existence of the external object named 'Dhuma' etc., all the 'Hetuvadi' consider the 'Hetu' word to be associated with an external meaning; otherwise, there cannot be any difference between 'Hetu' and 'Hetvabhas'.

(If someone says here that there are nouns of illusion like Maya (illusion) etc., which do not have any external meaning, therefore the noun-making is anekantic - vyabhichari - then it will not be necessary for the word 'Jiva' to have an external meaning, then this is not correct because) the nouns of illusion like Maya etc. are also carrying their meaning along with them, like the pronouncements of proof. Just as the knowledge-characteristic of the proof-statement is the external meaning, in the same way, the external meaning of the nouns of illusion like Maya etc. is also...