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 154

कारिका ९२ ]
देवागम अन्यथा वह नहीं बनती। अतः दोनोंमेंसे किसीका भी एकान्त ठीक न होकर स्याद्वाद-नीतिको लिये हुए अनेकान्त-दृष्टि ही श्रेयस्कर है-दैव-पौरुष-विषयक सारे विवादको शान्त करनेवाली है । और इसलिये सब कुछ कथंचित् दैवकृत है, अबुद्धिपूर्वकी अपेक्षासे; कथंचित् पौरुषकृत है, बुद्धिपूर्वको अपेक्षासे; कथंचित् उभयकृत है, क्रमार्पित दैव-पौरुष दोनोंकी अपेक्षासे; कथंचित् दैवकृत और अवक्तव्यरूप है, अबुद्धिपूर्वकी अपेक्षा तथा सहापित दैव-पौरुषकी अपेक्षासे; कथंचित् पौरुषकृत और अवक्तव्यरूप है, बुद्धिपूर्वकी अपेक्षा तथा सहार्पित-दैव-पौरुषकी अपेक्षासे; कथंचित् उभय और अवक्तव्यरूप है, क्रमार्पित-दैव-पौरुष और सहार्पितदेव-पौरुषकी अपेक्षासे। इस तरह सप्तभंगी प्रक्रिया यहाँ भो पूर्ववत् जाननी ।
इति देवागमाऽऽप्तमीमांसायामष्टमः परिच्छेदः ।
नवम परिच्छेद पर में दुःख-सुखसे पाप-पुण्यके एकान्तकी सदोषता ( इष्ट-अनिष्टके साधनरूप जो दैव है वह दो प्रकारका हैएक पुण्य और दूसरा पाप। यह दोनों प्रकारका दैव कैसे उत्पन्न होता है, इस विषयके विवादका प्रदर्शन और निराकरण करते हुए आचार्यमहोदय लिखते हैं :--- ) पापं ध्रुवं परे दुःखात् पुण्य च सुखतो यदि । अचेतनाऽकषायौ च बध्येयातां निमित्ततः ।।९२॥
'यदि परमें दुःखोत्पादनसे निश्चित ( एकान्ततः ) पापबन्धका होना और सुखोत्पादनसे ( एकान्ततः ) पुण्यबन्धका होना माना
For Priva

Translation AI Generated

## Karika 92]

Devagama does not become otherwise. Therefore, neither of the two is right in isolation, but the **anekanta** view, which is the **syadvada** ethic, is more beneficial - it pacifies all disputes regarding **daiva** and **paurusha**. Therefore, everything is somehow **daiva**-created, from an unintelligent perspective; somehow **paurusha**-created, from an intelligent perspective; somehow created by both, from the perspective of both **daiva** and **paurusha** working together; somehow **daiva**-created and inexpressible, from an unintelligent perspective and from the perspective of **daiva** and **paurusha** working together; somehow **paurusha**-created and inexpressible, from an intelligent perspective and from the perspective of **daiva** and **paurusha** working together; somehow created by both and inexpressible, from the perspective of both **daiva** and **paurusha** working together, and from the perspective of **daiva** and **paurusha** working together. In this way, the **saptabhangi** process is to be understood here as before.

Thus ends the eighth chapter of the **Devagama** interpretation.

The ninth chapter will discuss the flaw of **ekanta** in relation to **duhkha** (suffering) and **sukha** (happiness), **papa** (sin) and **punya** (merit) (The **daiva** that is the means to the desired and undesired is of two types: one is **punya** and the other is **papa**. The Acharya writes, demonstrating and resolving the dispute regarding how these two types of **daiva** arise: - )

"If **papa** is definitely (**ekanta**-ly) bound due to the production of suffering in the other, and **punya** is definitely (**ekanta**-ly) bound due to the production of happiness in the other,