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 153

समन्तभद्र-भारती
[परिच्छेद ८ हुए पौरुषसे ही फलकी सिद्धि ठहरी। इधर दैवके सम्यग्ज्ञानपूर्वक उपायसे उपेयकी व्यवस्थिति और उधर दैवके अपरिज्ञानपूर्वक भी कदाचित् फलकी उपलब्धि देखने में आती है, इससे सम्यग्ज्ञानपूर्वक पुरुषार्थका एकान्त भी ठीक नहीं है । )
उभय तथा अवक्तव्य-एकान्तोंकी सदोपता विरोधान्नोभयैकात्म्यं स्याद्वाद-न्याय-विद्विषाम् । . अवाच्यतैकान्तेऽप्युक्ति ज्वाच्यमिति युज्यते ।।९।। 'स्याद्वादन्यायके विद्वेषियोंके दैव और पौरुष दोनों एकान्तोंका एकात्म्य नहीं बनता; क्योंकि इनमें परस्पर विरोध है ( इन दोनों एकान्तोंकी ) अवाच्यताका एकान्त माननेपर उन्हें अवाच्य कहना भी नहीं बनता है-कहनेसे स्ववचन-विरोध. घटित होता है।
दैव-पुरुषार्थ-एकान्तोंकी निर्दोष-विधि अबुद्धिपूर्वाऽपेक्षायामिष्टानिष्टं स्वदैवतः । बुद्धिपूर्वव्यपेक्षामिष्टाऽनिष्टं स्वपौरुषात् ।।९।। 'जो इष्ट या अनिष्ट-- अनुकूल वा प्रतिकूल-कार्य अपने बुद्धि-व्यापारको अपेक्षा रखे बिना ही घटित अथवा उपस्थित होता है उसे स्वदैवकृत समझना चाहिये- क्योंकि उसमें पौरुष गौण और दैव प्रधान हैं। और जो इष्ट या अनिष्ट कार्य अपने बुद्धिव्यापारको अपेक्षा रखकर घटित अथवा उपस्थित होता है उसे स्वपौरुषकृत समझना चाहिये; क्योंकि उसमें देव गौण और पौरुष प्रधान है।'
व्याख्या-दैव और पुरुषार्थ दोनोंकी व्यवस्था एक दूसरेकी अपेक्षाको साथमें लिये हुए है, एकके अभावमें दूसरेकी व्यवस्था नहीं बनती। वस्तुतः दोनोंके संयोगसे ही कार्यसिद्धि होती है,

Translation AI Generated

## Samantabhadra-Bharati

[Chapter 8: The attainment of the fruit is established only through effort. On the one hand, the arrangement of the object of attainment through the right knowledge of destiny, and on the other hand, the attainment of the fruit even without the knowledge of destiny, is seen. From this, the sole existence of effort with right knowledge is not correct.]

Both and the inexpressible - the sole existence of both is not the same for the knowers of the Syadvada-Nyaya; because there is mutual contradiction in them. Even in the sole existence of the inexpressible, it is appropriate to speak of the expressible. ||9|| 'The knowers of the Syadvada-Nyaya do not consider the destiny and effort to be the same; because there is mutual contradiction in them. Accepting the sole existence of the inexpressible, it is not appropriate to call them inexpressible - because it would contradict one's own words.

The faultless method of the sole existence of destiny and effort - what is desired or undesired, favorable or unfavorable, happens or arises without the expectation of one's own intellect, should be considered as caused by one's own destiny - because in it, effort is secondary and destiny is primary. And what is desired or undesired, favorable or unfavorable, happens or arises with the expectation of one's own intellect, should be considered as caused by one's own effort; because in it, destiny is secondary and effort is primary. ||9||

Explanation - The arrangement of both destiny and effort is taken together with the expectation of each other. In the absence of one, the arrangement of the other does not happen. In reality, the attainment of the fruit happens only through the combination of both.