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 43

देवागम-आप्तमीमांसा
भाष्य (देवागम-भाष्य) के नामसे उल्लेख हुआ है ।' आ० विद्यानन्दने अष्टहस्रीके तृतीय परिच्छेदके आरम्भमें जो ग्रन्थ-प्रशंसामें पद्य दिया है उसमें उन्होंने इसका 'अष्टशती' नाम भी निर्दिष्ट किया है । सम्भवतः आठसौ श्लोकप्रमाण रचना होनेसे इसे उन्होंने 'अष्टशती' कहा है। लगता है कि इस अष्टशतीको ध्यानमें रखकर ही अपनी 'वेवागमालंकृति' व्याख्याको उन्होंने आठ हजार श्लोकप्रमित बनाया और 'अष्टसहली' नाम रखा । जो हो, इस तरह यह अकलङ्कदेवकी व्याख्या देवागम-विवृति, आप्तमीमांसा-भाष्य ( देवागम-भाष्य ) और अष्टशती इन तीनों नामोंसे जैन वाङ्मयमें विश्रुत है। इसका प्रायः प्रत्येक स्थल इतना जटिल एवं दुरवगाह है कि साधारण विद्वानोंका उसमें प्रवेश सम्भव नहीं है । उसके मर्म एवं रहस्यको अष्टसहस्रीके सहारे ही ज्ञात किया जा सकता है । भारतीय दर्शन-साहित्यमें इसकी जोड़की रचना मिलना दुर्लभ है । अष्टहस्रीके अध्ययनमें जिस प्रकार कष्टसहस्रीका अनुभव होता है उसी प्रकार इस अष्टशतीके अभ्यासमें भी कष्ट शतीका अनुभव उसके अभ्यासीको पदपदपर होता है। २. देवागमालंकत्ति : .
यह आ० विद्यानन्दकी अपूर्व एवं महत्त्वपूर्ण रचना है। इसे आप्तमीमांसालंकृति, आप्तमीमांसालङ्कार और देवागमालङ्कार इन नामोंसे भी साहित्यमें उल्लिखित किया गया है। आठ हजार श्लोक प्रमाण होनेसे इसे लेखकने स्वयं 'अष्टसहस्री' भी कहा है ।३ देवागमकी जितनी व्याख्याएँ उपलब्ध हैं उनमें यह विस्तृत और प्रमेयबहुल व्याख्या है । इसमें देवा१. 'इत्याप्तमीमांसाभाष्ये दशमः परिच्छेदः ।। छ ।' २. अष्टशती प्रथितार्था साष्टसहस्री कतापि संक्षेपात् । विलसदकलङ्कधिषणैः प्रपञ्चनिचितावबोद्धव्या ॥
-अष्टस. पृ. १७८ । ३. श्रोतव्याष्टसहस्री श्रुतैः किमन्यैः सहस्रसंख्यानैः । । विज्ञायेत ययैव स्वसमय-परसमयसद्भावः ।।
-अष्टस० पृ० १५७ ।

Translation AI Generated

The commentary on the *Devāgama* by Ācārya Akalaṅka is known by three names in Jain literature: *Devāgama-vivṛti*, *Āpta-mīmāṃsā-bhāṣya* (*Devāgama-bhāṣya*), and *Aṣṭaśatī*. The verse in the third chapter of the *Aṣṭahasrī* by Ācārya Vidyānanda, which praises the text, also refers to it as *Aṣṭaśatī*. It is likely that he called it *Aṣṭaśatī* because it contains eight hundred verses. It seems that he wrote his commentary, *Devāgamālaṅkṛti*, with this *Aṣṭaśatī* in mind, making it eight thousand verses long and naming it *Aṣṭasahasrī*. Whatever the case may be, Akalaṅka's commentary is known by these three names in Jain literature. Almost every part of it is so complex and difficult to understand that ordinary scholars cannot comprehend it. Its essence and secrets can only be understood with the help of the *Aṣṭasahasrī*. It is rare to find a commentary of this kind in Indian philosophical literature. Just as the study of the *Aṣṭahasrī* is a difficult task, the study of this *Aṣṭaśatī* is also a difficult task for its students, verse by verse. 2. *Devāgamālaṅkṛti*: This is an unparalleled and important work by Ācārya Vidyānanda. It is also mentioned in literature by the names *Āpta-mīmāṃsālaṅkṛti*, *Āpta-mīmāṃsālaṅkāra*, and *Devāgamālaṅkāra*. Because it contains eight thousand verses, the author himself called it *Aṣṭasahasrī*. 3. Among all the commentaries available on the *Devāgama*, this is the most extensive and comprehensive commentary. It contains a detailed explanation of the *Devāgama*. 1. "Thus ends the tenth chapter of the *Āpta-mīmāṃsā-bhāṣya*. || 6. ||" 2. "The *Aṣṭaśatī* is well-known, and the *Aṣṭasahasrī* is a concise version of it. It should be understood with the help of the explanations given by Akalaṅka." - *Aṣṭasahasrī*, p. 178. 3. "One should study the *Aṣṭasahasrī* and understand the harmony between the present and the past." - *Aṣṭasahasrī*, p. 157.