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 88

कारिका १३, १४ ]
देवागम
विकल्प हैं उनकी विवक्षासे अथवा दृष्टिसे है - सर्वथारूपसे नहींनयदृष्टिको छोड़कर सर्वथारूपमें अथवा सर्वप्रकारसे एकरूप में कोई भी वस्तुतत्त्व व्यवस्थित नहीं होता ।'
सत्-असत् - मान्यताकी निर्दोष विधि
सदेव सर्वं को नेच्छेत्स्वरूपादि-चतुष्टयात् । असदेव विपर्यासान्न चेन्न व्यवतिष्ठते || १५ ||
१९
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' ( हे वीर जिन ! ) ऐसा कौन है जो सबको - चेतनअचेतनको, द्रव्य - पर्यायादिको भ्रान्त-अभ्रान्तको अथवा स्वयंके लिए इष्ट-अनिष्टको – स्वरूपादिचतुष्टय की दृष्टिसे - स्वद्रव्य, स्वक्षेत्र, स्वकाल और स्वभावकी अपेक्षासे - सत् रूप ही, और पररूपादिचतुष्टयको दृष्टिसे - परद्रव्य, परक्षेत्र, परकाल और परभावकी अपेक्षासे -असत् रूप ही अंगीकार न करे ? - कोई भी लौकिकजन, परीक्षक, स्याद्वादी, सर्वथा एकान्तवादी अथवा सचेतन प्राणी ऐसा नहीं है, जो प्रतीतिका लोप करनेमें समर्थ न होनेके कारण इस बातको न मानता हो । यदि ( स्वयं प्रतीत करता हुआ भी कुनयके वश विपरीतबुद्धि अथवा दुराग्रहको प्राप्त हुआ ) कोई ऐसा नहीं मानता है तो वह ( अपने किसी भी इष्ट-तत्त्व में ) अवस्थित अथवा व्यवस्थित नहीं होता हैउसकी कोई भी तत्त्वव्यवस्था नहीं बनती। क्योंकि स्वरूपके ग्रहण और पररूपके त्यागकी व्यवस्थासे ही वस्तुमें वस्तुत्वकी व्यवस्था सुघटित होती है, अन्यथा नहीं । स्वरूपकी तरह यदि पररूपसे भी किसीको सत् माना जाय तो चेतनादिके अचेतनत्वादिका प्रसंग आता है । और पररूपकी तरह यदि स्वरूपसे भी असत् माना जाय, तो सर्वथा शून्यताकी आपत्ति खड़ी होती है । अथवा जिस रूपसे सत्त्व है उसी रूपसे असत्त्वको और जिस रूपसे असत्त्व है उसी रूपसे सत्त्वको माना जाय, तो कुछ भी

Translation AI Generated

## Karika 13, 14]
Devagam
"Except for the Nayadristi, there is no entity that is established in all respects, either from the perspective of its definition or from the perspective of its perception. It is not established in all respects."

## Sat-Asat - The Faultless Method of Belief
"One should accept everything - the animate and inanimate, the substance and its modes, the true and the false, or even what is desirable and undesirable for oneself - as real from the perspective of the fourfold nature (svarupadi-chatushtaya) - with respect to its own substance, its own field, its own time, and its own nature. And one should accept everything as unreal from the perspective of the fourfold other (pararupadi-chatushtaya) - with respect to the other substance, the other field, the other time, and the other nature. || 15 ||"

## 19
"(O valiant Jina!) Who is there who does not accept everything - the animate and inanimate, the substance and its modes, the true and the false, or even what is desirable and undesirable for oneself - as real from the perspective of the fourfold nature (svarupadi-chatushtaya) - with respect to its own substance, its own field, its own time, and its own nature. And who does not accept everything as unreal from the perspective of the fourfold other (pararupadi-chatushtaya) - with respect to the other substance, the other field, the other time, and the other nature? - No worldly person, no examiner, no Syadvadi, no absolute monist, or any sentient being can deny this, because they are unable to eliminate perception. If someone does not accept this (even though they perceive it, but are influenced by a false understanding or prejudice), then they are not established or situated in any of their desired entities. They have no established system of entities. Because only through the establishment of accepting the own nature and rejecting the other nature, is the establishment of reality in an entity well-formed, not otherwise. If, like the own nature, the other nature is also considered real, then the implication arises that consciousness, etc., are non-conscious, etc. And if, like the other nature, the own nature is also considered unreal, then the objection of absolute nothingness arises. Or, if reality is considered in the same way as unreality, and unreality is considered in the same way as reality, then nothing..."