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 41

देवागम - आप्तमीमांसा
वाणी केवल अन्यव्यावृत्तिरूप ( अन्यापोह ) सामान्यका प्रतिपादन करती है, विशेष (स्वलक्षण) का नहीं, यह कथन भी सम्यक् नहीं है, क्योंकि अन्यव्यावृत्ति मृषा होनेसे वह शब्दका अर्थ नहीं हो सकती । जिस शब्दसे जिस अर्थविशेषकी प्रतीति, प्राप्ति और जिसमें प्रवृत्ति हो वही उस शब्दका अर्थ है । तुच्छरूप अन्यव्यावृत्ति किसी भी शब्दसे ज्ञात या प्राप्त नहीं होती और न उसमें किसीकी प्रवृत्ति होती है । अतः वह शब्दका वाच्य नहीं है । चूँकि घटपटादि शब्दोंसे घटपटादि विशेष अभिप्रेतोंकी प्रतीति एवं प्राप्ति होती है और उन शब्दोंको सुनकर श्रोताकी उन्हीं में प्रवृत्ति होती है, अतः घटादिशब्दोंका वाच्य घटादि अभिप्रेतविशेष है, अघटादिव्यावृत्ति नहीं | अतः 'स्यात् ' पदसे अङ्कित वचन ही सत्यके सूचक एवं प्रकाशक हैं । जो वचन 'स्यात्' पदसे अङ्कित नहीं वे सत्यका प्रकाशन नहीं कर सकते ।
२४
जो अभीप्सित अर्थका कारण है और प्रतिषेध्य ( विरोधी ) का अविनाभावी है वही शब्दका विधेय है और वही आदेय तथा उसका प्रतिषेध्य हेय है । यथार्थमें वक्ता के लिये जो इष्ट है उसे कहने तथा जो इष्ट नहीं उसके निषेध करनेके लिये ही उसके द्वारा शब्दका प्रयोग किया जाता है। और जिसके लिये शब्द प्रयोग है वही उसका वाच्य है | अतः शब्दका सर्वथा अन्यव्यावृत्ति (निषेध) है, वस्तु उसकी वाच्य है । इस प्रकार वाच्य आदि स्वभावतः स्याद्वाद -
वाच्य न सर्वथा विधि है और न अपितु उभयात्मक ( अनेकान्तरूप ) सभी वस्तुएँ - प्रमाण, प्रमेय, वाचक, मुद्राङ्कित हैं ।
इस अन्तिम परिच्छेदकी अन्तिम कारिका ११४ हैं । इसमें ग्रन्थका उपसंहार करते हुए ग्रन्थकारने अपनी प्रस्तुत कृतिका प्रयोजन प्रदर्शित किया है । कहा है कि हमने यह आप्तमीमांसा कणके इच्छुक लोगोंके लिये की है, जिससे वे यह जान सकें, श्रद्धा कर सकें और समाचरण भी कर सकें कि सम्यक् कथन अमुक है और मिथ्या कथन अमुक है और इस तरह सम्यक् कथनकी सत्यता एवं उपादेयता तथा मिथ्या कथनकी असत्यता एवं हेयताका उन्हें अवधारण हो सके। इससे आचार्य महोदय

Translation AI Generated

## Devagam - Aapta-Mimamsa

The statement that speech only conveys the general (common) in the form of other-exclusion (anya-apoha), not the particular (svalakshana), is also not correct. Because other-exclusion, being false, cannot be the meaning of the word. The meaning of a word is that which is perceived, obtained, and towards which there is an inclination, by that particular word. Trivial other-exclusion is neither known nor obtained by any word, nor is there any inclination towards it. Therefore, it is not the denotation of the word. Since the words "pot", "cloth", etc., convey the perception and attainment of the particular objects intended by them, and the listener, upon hearing those words, has an inclination towards them, therefore, the denotation of the words "pot", etc., is the particular object intended, not the exclusion of non-pot, etc. Therefore, only those statements marked by the word "syat" are indicative and illuminating of truth. Statements not marked by the word "syat" cannot illuminate truth.

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That which is the cause of the desired meaning and is inseparable from the prohibited (opposite) is the predicate of the word, and that is the object of injunction and its prohibited is the object of rejection. In reality, the speaker uses words to say what is desirable and to prohibit what is not desirable. And that for which the word is used is its denotation. Therefore, the other-exclusion (prohibition) of the word is complete, and the object is its denotation. Thus, denotation, etc., are inherently syadvada - not completely affirmative, nor completely negative, but both (anekanta-rupa). All things - evidence, object of knowledge, speaker, marked by the seal - are anekantarupa.

This last chapter ends with the 114th verse. In it, the author concludes the work by demonstrating the purpose of his writing. He says that he has written this Aapta-Mimamsa for those who are interested in the particles, so that they may know, have faith, and practice that the correct statement is such and such, and the false statement is such and such, and thus they may be able to determine the truth and desirability of the correct statement and the falsity and rejection of the false statement. From this, the Acharya...