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 74

कारिका ३]
देवागम द्वेष-काम-क्रोध-मान-माया-लोभादि कषायोंसे अभिभूत-स्वर्गके देवोंमें भी पाया जाता है-वही यदि महानता एवं आप्तताका हेतु हो तो स्वर्गोंके रागी, द्वषी, कामी तथा क्रोधादि-कषाय-दोषोंसे दूषित देव भी महान् पूज्य एवं आप्त ठहरें; परन्तु वे वैसे नहीं हैं, अतः इस 'अन्तर्बाह्य-विग्रहादि-महोदय' विशेषणके मायावियोंमें न पाये जानेपर भी रागादिमान् देवोंमें उसका सत्त्व होनेके कारण वह व्यावृत्ति-हेतुक नहीं रहता और इसलिए उससे भी आप-जैसे आप्त-पुरुषोंका कोई पृथक् बोध नहीं हो सकता।' ___ ( यदि यह कहा जाय कि घातिया कर्मोंका अभाव होनेपर जिस प्रकारका विग्रहादि-महोदय आपके प्रकट होता है उस प्रकारका विग्रहादि-महोदय रागादियुक्त देवोंमें नहीं होता तो इसका क्या प्रमाण ? दोनोंका विग्रहादि-महोदय अपने प्रत्यक्ष नहीं है, जिससे तुलना की जा सके । यदि अपने ही आगमको इस विषयमें प्रमाण माना जाय तो यह हेतु भी आगमाश्रित ठहरता है और एक मात्र इसीसे दूसरोंको यथार्थ वस्तु-स्थितिका प्रत्यय एवं विश्वास नहीं कराया जा सकता । अतः यह विग्रहादि-महोदय हेतु भी आपकी महानता व्यक्त करने में असमर्थ होनेसे मेरे जैसोंके लिए उपेक्षणीय है।) तीर्थकरत्व भी आप्त-गुरुत्वका हेतु नहीं; तब गुरु कौन ? तीर्थकृत्समयानां च परस्पर-विरोधतः। सर्वेषामाप्तता नास्ति, कश्चिदेव भवेद्गुरुः ।।३।। '( यदि यह कहा जाय कि आप तीर्थंकर हैं-संसारसे पार उतरनेके उपायस्वरूप आगम-तीर्थके प्रवर्तक हैं और इसलिए आप्त-सर्वज्ञ होनेसे महान हैं, तो यह कहना भी समुचित प्रतीत नहीं होता; क्योंकि तीर्थंकर तो दूसरे सुगतादिक भी कहलाते हैं और वे भी संसारसे पार उतरने अथवा निर्वृति प्राप्त करनेके

Translation AI Generated

## [Verse 3]

**Devagam** (divine knowledge) is found even in the gods of heaven who are overwhelmed by the **kṣayās** (afflictions) of hatred, lust, anger, pride, delusion, and greed. If this were the cause of greatness and **āptatā** (perfection), then the gods of heaven, who are attached to passion, hatred, lust, and anger, and are tainted by the **kṣayā**-faults, would also be great, worthy of worship, and perfect. But they are not like that. Therefore, even though this '**antar-bāhya-vigrahādi-mahodaya**' (greatness of inner and outer form) is not found in the illusory beings, it is present in the gods who have passion, etc., and therefore it is not a cause of distinction. Therefore, even from this, there can be no separate understanding of you, like the perfect ones.

(If it is said that the kind of **vigrahādi-mahodaya** that manifests in you due to the absence of inferior actions is not present in the gods who are attached to passion, etc., then what is the proof? The **vigrahādi-mahodaya** of both is not directly perceived, so it cannot be compared. If one's own **āgama** (scripture) is considered as proof in this matter, then this reason also becomes dependent on the **āgama**, and only from this, others cannot be convinced of the true state of affairs. Therefore, this **vigrahādi-mahodaya** reason is also incapable of expressing your greatness, and therefore it is negligible for those like me.)

**Tīrthankaratva** (being a Tīrthankara) is also not the cause of **āpta-gurutva** (perfection and being a teacher); then who is the teacher?

**Tīrthankṛtsamyānām ca paraspara-virodhatah |**
**Sarveṣām āptatā nāsti, kaścid eva bhaved guruḥ || 3 ||**

(If it is said that you are a **Tīrthankara** - the originator of the **āgama**-**tīrtha** (scripture-ford) as a means of crossing over from the world, and therefore you are great because you are **āpta**-**sarvajña** (perfect and omniscient), then this also does not seem appropriate; because other **sugatas** (liberated ones) are also called **Tīrthankaras**, and they also cross over from the world or attain liberation.