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 76

कारिका ५ ]
देवागम मलका पूर्णतः क्षय हो जाता है-अर्थात् जिस प्रकार किट्टकालिमादि मलसे बद्ध हुआ सुवर्ण अग्निप्रयोगादिरूप योग्य साधनोंको पाकर उस सारे बाहरी तथा भीतरी मलसे विहीन हुआ अपने शुद्ध सुवर्णरूपमें परिणत हो जाता है उसी प्रकार द्रव्य तथा भावरूप कर्ममलसे बद्ध हुआ भव्य जीव सम्यग्दर्शनादि योग्य साधनोंके बलपर उस कर्ममलको पूर्णरूपसे दूर करके अपने शुद्धात्मरूपमें परिणत हो जाता है। अतः किसी पुरुष-विशेषमें दोषों तथा उनके कारणोंकी पूर्णतः हानि होना असम्भव नहीं है । जिस पुरुषमें दोषों तथा आवरणोंकी यह निःशेष हानि होती है वही पुरुष आप्त अथवा निर्दोष सर्वज्ञ एवं लोकगुरु होता है।'
सर्वज्ञ-संस्थिति सूक्ष्मान्तरित-दूरार्थाः प्रत्यक्षाः कस्यचिद्यथा । अनुमेयत्वतोऽग्न्यादिरिति सर्वज्ञ-संस्थितिः ।।५।।
( यदि यह कहा जाय कि दोषों तथा आवरणोंकी पूर्णतः हानि होनेपर भी कोई मनुष्य अतीत-अनागतकाल-सम्बन्धी सब पदार्थोंको, अतिदूरवर्ती सारे वर्तमान पदार्थों को और सम्पूर्ण सूक्ष्मपदार्थोंको साक्षात् रूपसे नहीं जान सकता है तो वह ठीक नहीं है; क्योंकि, ) सूक्ष्मपदार्थ-स्वभावविप्रकर्षि परमाणु आदिक-, अन्तरित पदार्थ-कालसे अन्तरको लिये हुए कालविप्रकर्षि रामरावणादिक-, और दूरवर्ती पदार्थ क्षेत्रसे अन्तरको लिये हुए क्षेत्रविप्रकर्षि मेरु-हिमवानादिक-, अनुमेय ( अनुमानका अथवा प्रमाणका विषय' ) होनेसे किसी-न-किसीके प्रत्यक्ष जरूर हैं; १. प्रमाणका विषय 'प्रमेय' कहलाता है। अनुमेयका अर्थ 'अनुगतं
मेयं मानं येषां ते अनुमेयाः प्रमेया इत्यर्थः' इस वसुनंद्याचार्यके वाक्यानुसार 'प्रमेय' भी होता है और इस तरह अनुमेयत्व हेतुमें प्रमेयत्व हेतु भी गर्भित है ।

Translation AI Generated

## Karika 5

The karma-mala, which is in the form of both substance and emotion, is completely destroyed. Just as gold, bound by impurities like soot, becomes free from all external and internal impurities and transforms into its pure gold form by obtaining suitable means like fire, similarly, the bhavya jiva, bound by karma-mala, becomes free from it completely by the power of suitable means like samyag-darshan, and transforms into its pure atma form. Therefore, it is not impossible for a particular person to completely lose their faults and their causes. The person who completely loses these faults and coverings is the apt, or the faultless, omniscient, and the world-teacher.

The omniscient state is directly perceived, just as the subtle, the distant, and the hidden are perceived. The omniscient state is inferred, just as fire is inferred.

(If it is said that even after the complete loss of faults and coverings, a person cannot directly know all things related to the past and future, all present things that are very distant, and all subtle things, then that is not correct; because) subtle things like atoms, which are different in nature, distant things like Rama and Ravana, which are separated by time, and distant things like Mount Meru and the Himalayas, which are separated by space, are all inferable (the subject of inference or proof) and therefore are directly perceived by someone.

1. The subject of proof is called 'pramaya'. According to the statement of Vasunanda Acharya, 'anumeya' means 'those who are to be known by inference are 'anumeya' and 'pramaya'. Thus, the reason for 'anumeya' is also implied in the reason for 'pramaya'.