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 61

४४
देवागम-आप्तमीमांसा
सदसद्वाद
(१) स्यात् सद्रूप ही तत्त्व है। १ (२) स्यात् असद्रूप ही तत्त्व है । (३) स्यात् उभयरूप ही तत्त्व है । (४) स्यात् अनुभय (अवक्तव्य) रूप ही तत्त्व है । (५) स्यात् सद् और अवक्तव्यरूप ही तत्त्व है । (६) स्यात् असद् और अवक्तव्यरूप ही तत्त्व है ।
(७) स्यात् सद् और असद् तथा अवक्तव्य रूप ही तत्त्व है। इस सप्तभङ्गीमें प्रथम भङ्ग स्वद्रव्य-क्षेत्र-काल-भावकी अपेक्षासे, द्वितीय परद्रव्य-क्षेत्र-काल-भावकी अपेक्षासे, तृतीय दोनोंकी सम्मिलित अपेक्षाओंसे, चतुर्थ दोनों (सत्त्व-असत्त्व) को एक साथ कह न सकनेसे, पंचम प्रथम-चतुर्थके संयोगसे, षष्ठ द्वितीय-चतुर्थके मेलसे और सप्तम तृतीय-चतुर्थ के मिश्ररूपसे विवक्षित हैं और प्रत्येक भङ्गका प्रयोजन पृथक्र थक् है । जैसा कि समन्तभद्रके निम्न प्रतिपादनसे प्रकट है :
सदेष सर्व को नेच्छेत्स्वरूपादिचतुष्टयात् । असदेव विपर्यासान्न चेन्न व्यवतिष्ठते । क्रमापितद्वयात् द्वतं सहावाच्यमशक्तितः । अवक्तव्योत्तराः शेषास्त्रयो भङ्गाः स्वहेतुतः॥ धर्मे धर्मेऽन्य एवार्थो धर्मिणोऽनन्तर्मिणः । अङ्गित्वेऽन्यतमान्तस्य शेषान्तानां तदङ्गता॥
आप्तमी० का० १५, १६, २१ ।
१. कथंचित्ते सदेवेष्टं कथञ्चिदसदेव तत् । तथोभयमवाच्यं च नययोगान्न सर्वथा ।
___ आप्तमी० १४ । २. अवक्तव्योत्तराः शेषास्त्रयो भङ्गाः स्वहेतुतः ॥
आप्तमी० १६ ।

Translation AI Generated

## 44
## Devagam-Aaptamimamsa
## Sad-Asadvad
(1) It may be that the truth is of the nature of being (sad). (2) It may be that the truth is of the nature of non-being (asad). (3) It may be that the truth is of the nature of both being and non-being. (4) It may be that the truth is of the nature of neither being nor non-being (avaktāvya). (5) It may be that the truth is of the nature of being and neither being nor non-being. (6) It may be that the truth is of the nature of non-being and neither being nor non-being. (7) It may be that the truth is of the nature of being, non-being, and neither being nor non-being.

In this Saptabhangi, the first bhang is with respect to the substance, space, time, and mode of the object itself (svadravyakshetrakalabhava), the second is with respect to the substance, space, time, and mode of another object (paradravyakshetrakalabhava), the third is with respect to both of these, the fourth is because both being and non-being cannot be said together, the fifth is a combination of the first and fourth, the sixth is a combination of the second and fourth, and the seventh is a combination of the third and fourth. Each bhang has a separate purpose, as is evident from the following statement of Samantabhadra:

"One may desire all things as being, due to the fourfold nature of being. Non-being is not established due to contradiction. The second bhang is due to the two extremes, and the third is due to the inability to speak together. The remaining three bhangs are due to their own reasons. In dharma, the meaning is different for each dharma, and for the infinite dharmins. The remaining bhangs are dependent on the first bhang, as the limbs are dependent on the body."

Aaptamimamsa, 15, 16, 21.

1. "Sometimes it is desired as being, sometimes as non-being. Thus, both and neither can be said, not absolutely, due to the logic of nayas."
Aaptamimamsa, 14.

2. "The remaining three bhangs are due to their own reasons."
Aaptamimamsa, 16.