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 94

कारिका २४ ]
देवागम रूप कोई विकल्प ही बनता है; फलतः सारा लोक-व्यवहार बिगड़ जाता है। ( यदि यह कहा जाय कि जो एक है वही विभिन्न कारकों तथा क्रियाओंके रूपमें परिणत होता है तो यह कहना ठीक नहीं है; क्योंकि ) जो कोई एक है-सर्वथा अकेला एवं असहाय है-वह अपनेसे ही उत्पन्न नहीं होता।-उसका उस रूपमें जनक और जन्मका कारणादिक दूसरा ही होता है, दूसरेके अस्तित्व एवं निमित्तके बिना वह स्वयं विभिन्न कारकों तथा क्रियाओंके रूपमें परिणत नहीं हो सकता।
कर्म-फलादिका कोई भी द्वैत नहीं बनता कर्म-द्वैतं फल-द्वैतं लोक-द्वैतं च नो भवेत् । विद्याऽविद्या-द्वयं न स्याद्बन्ध-मोक्ष-द्वयं तथा ।।२५॥ '( सर्वथा अद्वत सिद्धान्तके माननेपर ) कर्म-द्वैत-शुभअशुभ कर्मका जोड़ा, फल-द्वत-पुण्य-पापरूप अच्छे-बुरे फलका जोड़ा और लोक-द्वैत-फल भोगनेके स्थानरूप इहलोक परलोकका जोड़ा-नहीं बनता। ( इसी तरह ) विद्या-अविद्याका द्वैत ( जोड़ा ) तथा बन्ध-मोक्षका द्वत ( जोड़ा ) भी नहीं बनता। इन द्वतों ( जोड़ों) में से किसी भी द्वैतके माननेपर सर्वथा अद्वत का एकान्त बाधित होता है । और यदि प्रत्येक जोड़ेकी किसी एक वस्तुका लोपकर दूसरो वस्तुका ही ग्रहण किया जाय तो उस दूसरी वस्तुके भी लोपका प्रसंग आता है; क्योंकि एकके बिना दूसरीका अस्तित्व नहीं बनता, और इस तरह भी सारे व्यवहारका लोप ठहरता है।'
हेतु आदिसे अद्वैत-सिद्धि में द्वैतापत्ति हेतोरद्वैत-सिद्धिश्चेद्वैतं स्याद्ध तु-साध्ययोः। हेतुना चेद्विना सिद्धिद्वैतं वाङ्मात्रतो न किम् ॥२६॥

Translation AI Generated

## Karika 24]

The concept of a deity as a form becomes a mere alternative; consequently, all worldly conduct is disrupted. (If it is said that the one who is one becomes transformed into various agents and actions, then it is not correct; because) the one who is one - completely alone and helpless - does not arise from itself. - Its origin and cause of birth, etc., are something else. Without the existence and cause of the other, it cannot transform itself into various agents and actions.

## Karika 25]

No duality arises in karma-phala, etc. - duality of karma, duality of fruit, and duality of the world do not exist. Duality of knowledge and ignorance, and duality of bondage and liberation do not exist. ||25|| (If the principle of complete non-duality is accepted) the pair of karma-duality - good and bad karma, the pair of fruit-duality - virtuous and sinful fruits, and the pair of world-duality - the place of experiencing fruits, this world and the next world - do not exist. (Similarly) the duality of knowledge and ignorance, and the duality of bondage and liberation do not exist. Accepting any of these dualities contradicts the absolute non-duality. And if one element of each pair is eliminated and only the other is accepted, then the elimination of the other element also becomes necessary; because without one, the other cannot exist, and in this way, all conduct is eliminated.

## Karika 26]

If the non-duality is established from the cause, etc., then there is a contradiction of duality. If the non-duality is established from the cause, then there is duality in the cause and the object. If the non-duality is established without the cause, then it is merely a matter of words, is it not? ||26||