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 162

कारिका १०] देवागम
९३ कथंचित् पापरूप आस्रव-बन्धके कारण हैं, संक्लेशके अङ्ग होनेसे; कथंचित् पुण्य-पाप उभयरूप आस्रव-बन्धके कारण हैं, क्रमार्पित विशुद्धि-संक्लेशके अङ्ग होनेसे; कथंचित् अवक्तरूप हैं, सहार्पितविशुद्धि-संक्लेशके अङ्ग होनेसे। और विशुद्धि-संक्लेशका अङ्ग न होनेपर दोनों ही बन्धके कारण नहीं हैं। इस प्रकार नय-विवक्षा- . को लिए हुए अनेकान्तमार्गसे ही पुण्य-पापकी व्यवस्था ठीक बैठती हैं- सर्वथा एकान्तपक्षका आश्रय लेनेसे नहीं। एकान्त पक्ष सदोष है; जैसा कि ऊपर बतलाया जा चुका है और इसलिये वह पुण्य-पापका सम्यक् व्यवस्थापक नहीं हो सकता।
इति देवागमाऽप्तमीमांसायां नवमः परिच्छेदः ।
दशम परिच्छेद अज्ञानसे बन्धका और अल्पज्ञानसे मोक्षका एकान्त अज्ञानाच्चेद्धवो बन्धो ज्ञेयाऽनन्त्यान्न केवली । ज्ञानस्तोकाद्विमोक्षश्चेदज्ञानाद्बहुतोऽन्यथा ।।९६।। 'यदि ( सांख्यमतानुसार ) अज्ञानसे बन्धका होना अवश्यंभावी माना जाय तो ज्ञेयोंकी अनन्तताके कारण कोई भी केवलीसकलविपर्यय-रहित तथा ज्ञानान्तरकी सहायता-रहित तत्त्वज्ञानरूप केवलसे युक्त-न हो सकेगा। यदि अल्पज्ञानसे मोक्षका होना माना जाय तो अज्ञानके बहत होनेके कारण बन्धका प्रसंग बराबर उपस्थित रहेगा और उसका निरोध न हो सकनेसे मोक्षका होना नहीं बन सकेगा।'

Translation AI Generated

## Kārikā 10] Devāgama

93. In some cases, pāpa (sin) is the cause of āśrava-bandha (influx-bondage) because it is an aspect of saṃkleśa (affliction). In some cases, both puṇya (merit) and pāpa are the cause of āśrava-bandha because they are aspects of kramarpita viśuddhi-saṃkleśa (gradually purified affliction). In some cases, they are avakta (unspeakable) because they are aspects of saharpita viśuddhi-saṃkleśa (simultaneously purified affliction). And when they are not aspects of viśuddhi-saṃkleśa, they are not the cause of bondage. Thus, only through the anekanta-mārga (path of non-absolutism) with its nayas (perspectives) and vivakṣās (interpretations) can the system of puṇya and pāpa be properly understood. It cannot be understood by relying on an ekānta-pakṣa (absolutist view). The ekānta-pakṣa is flawed, as explained above, and therefore cannot be a proper arbiter of puṇya and pāpa.

Thus ends the ninth chapter of the Devāgama's Āptā-Mīmāṃsā.

## Tenth Chapter: Bondage from Ignorance and Liberation from Limited Knowledge

96. "If (as the Sāṃkhya school believes) bondage is necessarily caused by ignorance, then due to the infinity of objects of knowledge, no one could become a Kevali (omniscient) who is free from all errors and possesses true knowledge without the help of any other knowledge. If liberation is caused by limited knowledge, then due to the abundance of ignorance, bondage would always be present and liberation would not be possible because it could not be stopped."