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 57

४०
देवागम-आप्तमीमांसा
इससे प्रतीत होता है कि कुन्दकुन्दके समयमें जैनवाङ्मयमें दर्शनका रूप तो आने लगा था, पर उसका अभी विकास नहीं हो सका था। आ० गृद्धपिच्छके तत्त्वार्थसूत्रमें कुन्दकुन्दद्वारा प्रदर्शित दर्शनके रूपमें कुछ वृद्धि मिलती है। एक तो उन्होंने प्राकृतमें सिद्धान्त-प्रतिपादनकी पद्धतिको संस्कृत-गद्य सूत्रोमें बदल दिया। दूसरे, उपपत्तिपूर्वक सिद्धान्तोंका निरूपण आरम्भ किया। तीसरे, आगम-प्रतिपादित ज्ञानमार्गणागत मत्यादि ज्ञानोंको प्रमाण-संज्ञा देना. उसके प्रत्यक्ष और परोक्ष दो भेद करना, दर्शनान्तरोंमें पथक प्रमाणरूपमें स्वीकृत स्मृति, प्रत्यभिज्ञान और अनुमानको मतिज्ञान कहकर उनका ‘आद्य परोक्षम्' (त० सू० १-११) सूत्रद्वारा परोक्षप्रमाणमें ही अन्तर्भाव करना और नैगमादि नयोंको अर्थाधिगमका उपाय बताना आदि नया चिन्तन प्रारम्भ किया। इतना होनेपर भी दर्शनमें उन एकान्तवादों, संघर्षों और अनिश्चयोंका तार्किक समाधान नहीं आ पाया था, जो उस समयकी चर्चाके विषय थे। ( ख ) तत्कालीन स्थिति :
विक्रमकी दूसरी-तीसरी शताब्दीका समय भारतवर्षके इतिहासमें दार्शनिक क्रान्तिका समय रहा है। इस समय विभिन्न दर्शनोंमें अनेक क्रान्तिकारी विद्वान हुए हैं । श्रमण और वैदिक दोनों परम्पराओंमे अश्वघोष, मातृचेट, नागार्जुन, कणाद, गौतम, जैमिनि जैसे प्रतिद्वन्द्वी विद्वानोंका आविर्भाव हुआ और ये सभी अपने मंडन और दूसरेके खंडनमें लग गये। शास्त्रार्थों की बाढ़-सी आ गई। सदाद-असद्वाद, शाश्वतवाद-उच्छेदवाद, अद्वैतवाद-द्वैतवाद और अवक्तव्यवाद-वक्तव्यवाद इन चार विरोधी युगलोंको लेकर तत्त्वकी मुख्यतया चर्चा होती थी और उनका चार कोटियोंसे विचार किया जाता था । तथा वादियोंका अपनी इष्ट एक-एक कोटि (पक्ष) को ही माननेका आग्रह रहता था। इस खींचतानके कारण अनिश्चय ( अज्ञान )
१. 'सदेकनित्यवक्तव्यास्तद्विपक्षाश्च ये नयाः । __ सर्वथेति प्रदुष्यन्ति पुष्यन्ति स्यादितीह ते ।।
स्वयम्भू० श्लो० १०१।

Translation AI Generated

## 40
## Devagam-Aaptamimamsa

This suggests that during Kundakunda's time, Jain literature had begun to take on the form of philosophy, but it had not yet fully developed. In the Tattvartha Sutra of A. Gṛddhapichcha, we find some growth in the form of philosophy presented by Kundakunda. Firstly, he transformed the method of presenting principles in Prakrit into Sanskrit prose sutras. Secondly, he began to present principles with reasoning. Thirdly, he gave the term "pramana" (proof) to the knowledge of the path of knowledge, including opinions, etc., as presented in the Agamas. He divided it into two categories: direct and indirect. He called memory, recognition, and inference, which are accepted as separate proofs in other philosophies, "mati-jnana" (knowledge of opinion) and included them in indirect proof through the sutra "Aady Paroksham" (T.S. 1-11). He also began new thinking by suggesting that Nayas like Naigama, etc., are means of understanding meaning. Despite all this, the philosophy did not find a logical solution to the monisms, conflicts, and uncertainties that were the subject of discussion at that time. (b) The situation at that time:

The second and third centuries CE were a time of philosophical revolution in the history of India. During this time, there were many revolutionary scholars in various philosophies. In both the Shraman and Vedic traditions, there emerged rival scholars like Ashvaghosha, Matrichit, Nagarjuna, Kanada, Gautama, and Jaimini, all of whom were engaged in defending their own views and refuting those of others. There was a flood of debates. The main topics of discussion were the four opposing pairs: Sad-Asadvad (existence-non-existence), Shashvatvad-Uchchedvad (eternalism-annihilationism), Advaita-Dvaita (non-dualism-dualism), and Avaktvyavad-Vaktvyavad (indescribable-describable). These were discussed in four categories. The proponents insisted on accepting only one category (side) that they favored. This tug-of-war led to uncertainty (ignorance).

1. "Sadekanityavaktvyastadvipakshascha ye nayah | Sarvatheti pradusyanti pushyanti syad itiha te ||
Swayambhu. Sloka 101.