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 33

। देवागम-आप्तमीमांसा और प्रमाणके विभ्रम होनेपर उसे जो इष्ट अन्तर्जेय ( ज्ञान ) है वह और जो उसे इष्ट नहीं है ऐसा बहिर्जेय दोनों ही, जिन्हें तादृश (प्रमाणरूप ) और इतर-अन्यादृश ( अप्रमाणरूप ) माना जाता है, विभ्रम ही सिद्ध होंगे। ऐसी हालतमें सर्वथा विज्ञानवादमें हेयोपादेयका तत्त्वज्ञान कैसे हो सकता है ?
यदि प्रमाणको अभ्रान्त कहें तो उसके लिए बाह्यार्थका स्वीकार आवश्यक है । उसके बिना प्रमाण और प्रमाणाभासकी व्यवस्था सम्भव नहीं है; क्योंकि उन्हीं ज्ञानों तथा शब्दोंमें प्रमाणता होती है जिनका बाह्यार्थ होता है और जिनका बाह्यार्थ नहीं होता उन्हें प्रमाणाभास माना जाता है । यथार्थमें जिस बुद्धिका ज्ञात अर्थ प्राप्त होता है उसे सत्य और जिसका ज्ञात अर्थ प्राप्त नहीं होता उसे असत्य कहा जाता है । इसी प्रकार जिस शब्दका अभिहित अर्थ मिलता है वह सत्य और जिसका अभिहित अर्थ नहीं मिलता उसे असत्य माना जाता है। इस प्रकार बाह्यार्थके सद्भाव और असद्भावमें ही बुद्धि और शब्द प्रमाण एवं प्रमाणाभास कहे जाते हैं। सर्वथा ज्ञानकान्तमें यह प्रमाण और प्रमाणाभासकी व्यवस्था सम्भव नहीं है। अतः उक्त प्रकारसे बाह्यार्थ अवश्य सिद्ध होता है और उसके सिद्ध हो जानेपर वक्ता आदि तीन और उनके बोधादि तीन भी सिद्ध हो जाते हैं । अतएव उक्त 'संज्ञात्व' हेतु असिद्धादि दोष युक्त नहीं है ।
इस प्रकार इस परिच्छेदमें ज्ञापकोपायतत्त्वमें भी सप्तभङ्गीकी योजना करके उसे स्याद्वादनयसे अनेकान्तात्मक सिद्ध किया गया है ।
अष्टम परिच्छेद :
इस परिच्छे दमें ८८-९१ तक चार कारिकायें हैं । ८८वीं कारिकाके द्वारा सर्वथा दैववादकी मान्यतामें दोष दिखलाते हए कहा है कि यदि एकान्ततः देवसे ही इष्टानिष्ट वस्तुओंकी निष्पत्ति स्वीकार की जाय तो उनका निष्पादक दैव किससे निष्पन्न होता है, यह प्रश्न उपस्थित होता है ? उसकी निष्पत्ति पौरुषसे तो मानी नहीं जा सकती, क्योंकि सब
पदार्थोंकी सिद्धि देवसे ही होती है' इस मान्यताको समाप्ति हो जाती है ।

Translation AI Generated

If the *Devaagam-Aapta-Mimamsa* and the evidence are mistaken, then both the desired internal object (knowledge) and the undesired external object, which are considered as evidence and non-evidence respectively, will be proven to be mistaken. In such a situation, how can the knowledge of the principle of the desirable and undesirable be possible in pure knowledge-ism?

If we say that the evidence is infallible, then the acceptance of external reality is necessary for it. Without it, the arrangement of evidence and pseudo-evidence is not possible; because only those knowledges and words have evidence which have external reality and those which do not have external reality are considered as pseudo-evidence. In reality, the intellect which obtains the known meaning is called true and the one which does not obtain the known meaning is called false. Similarly, the word which has the denoted meaning is considered true and the one which does not have the denoted meaning is considered false. Thus, the intellect and the word are called evidence and pseudo-evidence only in the existence and non-existence of external reality. This arrangement of evidence and pseudo-evidence is not possible in pure knowledge-ism. Therefore, the external reality is definitely proven in the said way and after its proof, the speaker, etc. three and their understanding, etc. three are also proven. Therefore, the said 'designation' reason is not faulty due to non-proof, etc.

Thus, in this chapter, the principle of the means of knowledge has also been made multi-faceted by planning the seven-fold theory and proved by the *Syadvada* approach.

Eighth Chapter:

This chapter contains four verses from 88 to 91. By the 88th verse, showing the fault in the acceptance of pure divineism, it has been said that if the production of desired and undesired objects is accepted only from God, then the question arises, from whom is the producer God produced? Its production cannot be accepted from human effort, because the acceptance of 'all objects are produced from God' is terminated.