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 89

२० समन्तभद्र-भारती
[ परिच्छेद १ घटित नहीं होता। अतः अन्यथा मानने में तत्त्व या वस्तुकी कोई व्यवस्था बनती ही नहीं, यह भारी दोष उपस्थित होता है।'
उभय तथा अवक्तव्यकी निर्दोष मान्यतामें हेतु क्रमार्पित-द्वयाद् द्वैतं सहाऽवाच्यमशक्तितः ।
अवक्तव्योत्तराः शेषास्त्रयो भङ्गाः स्वहेतुतः ॥१६॥ 'वस्तुतत्त्व कथञ्चित् क्रम-विवक्षित स्व-पर-चतुष्टयकी अपेक्षा द्वैत-( उभय ) रूप-सदसद्रूप अथवा अस्तित्वनास्तित्वरूप-है और कथञ्चित् युगपत् विवक्षित स्व-परचतुष्टयको अपेक्षा कथनमें वचनकी अशक्ति-असमर्थताके कारण अवक्तव्यरूप है। ( इन चारोंके अतिरिक्त ) सत्, असत् और उभयके उत्तरमें अवक्तव्यको लिए हुए जो शेष तीन भंगसदवक्तव्य, असदवक्तव्य और उभयावक्तव्य-हैं वे ( भी ) अपनेअपने हेतुसे कथञ्चित् रूपमें सुघटित हैं-अर्थात् वस्तुतत्त्व यद्यपि स्वरूपादि-चतुष्टयकी अपेक्षा कथञ्चित् अस्तिरूप है तथापि युगपत् स्व-पर-चतुष्टयकी अपेक्षा कहा न जा सकनेके कारण अवक्तव्यरूप भी है और इसलिए स्यादस्त्यवक्तव्यरूप है; इसी तरह स्यान्नास्त्यवक्तव्य और स्यादस्ति-नास्ति-अवक्तव्य इन दो भंगोंको भी जानना चाहिए।'
___ अस्तित्वधर्म नास्तित्वके साथ अविनाभावी अस्तित्वं प्रतिषेध्येनाविनाभाव्येक-धर्मिणि । विशेषणत्वात्साधयं यथा भेद-विवक्षया ॥१७॥
एक धर्मोमें अस्तित्वधर्म नास्तित्वधर्मके साथ अविनाभावी है-नास्तित्वधर्मके बिना अस्तित्वधर्म नहीं बनता-क्योंकि वह विशेषण है-जो विशेषण होता है वह अपने प्रतिषेध्यके (प्रतिपक्षधर्मके) साथ अविनाभावी होता है जैसे कि (हेतु-प्रयोगमें) साधर्म्य

Translation AI Generated

## 20 Samantabhadra-Bharati

[Chapter 1 is not included. Therefore, if we assume otherwise, there is no arrangement of truth or object, and this presents a serious flaw.]

**Due to the two-fold arrangement of reasons in the faultless acceptance of both and the inexpressible, duality is inseparable from the inexpressible.**
**The remaining three [categories] - the responses to the inexpressible - are broken down due to their own reasons.** || 16 ||

"The truth of the object is inexpressible due to the inability to speak about it, because it is in some way dependent on the four-fold [categories] of self, other, both, and neither, in the form of duality (both) - the form of being and non-being - or the form of existence and non-existence. And in some way, it is dependent on the four-fold [categories] of self, other, both, and neither, simultaneously. (In addition to these four) the remaining three categories - sadavaktavya, asadavaktavya, and ubayavaktavya - which are responses to being, non-being, and both, are also well-defined in some way due to their own reasons. That is, although the truth of the object is in some way unstable in relation to the four-fold [categories] of self, other, both, and neither, it is also inexpressible due to the inability to speak about it simultaneously in relation to the four-fold [categories] of self, other, both, and neither. Therefore, it is syadastyaavaktavya. Similarly, one should also know the two categories of syannaastyaavaktavya and syadasti-naasti-avaktavya."

**The dharma of existence is inseparable from the dharma of non-existence in a single dharma, because it is a qualifier. Just as a qualifier is inseparable from its opposite dharma (the dharma it qualifies).** || 17 ||

In a single dharma, the dharma of existence is inseparable from the dharma of non-existence - the dharma of existence cannot exist without the dharma of non-existence - because it is a qualifier. A qualifier is inseparable from its opposite dharma (the dharma it qualifies), just as (in the use of reason) there is samanyatva...