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 165

९६
समन्तभद्र-भारती
[ परिच्छेद १०
अशुद्धिके अभिव्यंजक मिथ्यादर्शनादिको सन्तति अनादिसे चली आती है । और यह वस्तु-स्वभाव है जो तर्कका विषय नहीं होता - अर्थात् स्वभावमें यह हेतुवाद नहीं चलता कि 'ऐसा क्यों होता है ।'
प्रमाणका लक्षण और उसके भेद
।
तत्वज्ञानं प्रमाणं ते युगपत्सर्वभासनम् । क्रमभावि च यज्ज्ञानं स्याद्वाद -नय-संस्कृतम् ॥ १०१ ॥
' ( हे अर्हन् भगवन् ! ) आपके मत में तत्त्वज्ञानको प्रमाण कहा है । वह ( तत्त्वरूपसे जाननेरूप ) प्रमाणज्ञान एक तो युगपत् सर्वभासनरूप ( केवलज्ञान ) प्रत्यक्षज्ञान है और दूसरा क्रमशः भासनरूप ( मति आदि ) परोक्षज्ञान है । जो क्रमशः भासनरूप ज्ञान है वह स्याद्वाद तथा नयोंसे संस्कृत है— स्याद्वादरूप प्रमाण तथा नैगमादि नयोंके द्वारा संस्कारको प्राप्त है - प्रकट होता है ।'
व्याख्या- - तत्त्व ( यथार्थ ) रूपसे जाननेवाला ज्ञान प्रमाण कहलाता है । वह दो प्रकारका होता है- एक अक्रमभावि और दूसरा क्रमभावि । जो युगपत् समस्त पदार्थोंका प्रकाशन करता है वह अक्रमभावि है और वह पूर्णतया प्रमाणरूप होता है । किन्तु जो क्रमशः पदार्थों का प्रकाशन करता है वह क्रमभावि है तथा वह स्याद्वाद ( प्रमाण ) और नय ( अंशात्मक नैगमादि ) दोनों रूप होता है ।
प्रमाणों का फल
उपेक्षा- फलमाssद्यस्य शेषस्याऽऽदान - हान-धीः । पूर्वा वाज्ञाननाशो वा सर्वस्यास्य स्वगोचरे ॥ १०२ ॥
'युगपत्सर्वभासनरूप जो आद्य प्रमाण केवलज्ञान है उसका ( व्यवहित ) फल उपेक्षा है । शेष क्रमशः भासनरूप जो प्रमाण

Translation AI Generated

## 96
## Samantabhadra-Bharati
## [ Chapter 10
The lineage of false views, such as the manifestation of impurities, is endless and continues from the beginningless time. And this is the nature of things, which is not the subject of logic - that is, in its nature, there is no reasoning of the form "why does this happen?".

## The characteristics and divisions of proof
##
"**(O Arhan Bhagavan!)** In your opinion, what is the proof of true knowledge? That (knowledge of the true form) proof-knowledge is one, the simultaneous manifestation of all (kevalgyan) direct knowledge, and the other is the gradual manifestation (mati etc.) indirect knowledge. The knowledge that is gradually manifested is cultivated by syadvada and nayas - it is manifested by the syadvada form of proof and the nayas like naigama etc."

## Explanation -
Knowledge that knows the true (yatharth) form is called proof. It is of two types - one is akramabhavi and the other is kramabhavi. The one that manifests all things simultaneously is akramabhavi and it is completely in the form of proof. But the one that manifests things gradually is kramabhavi and it is both in the form of syadvada (proof) and nayas (partial naigama etc.).

## The fruit of proofs
"The fruit of the first, which is the simultaneous manifestation of all, is indifference. The fruit of the remaining, which is the gradual manifestation, is the thought of gain and loss. The destruction of previous ignorance or the attainment of its own sphere for all."