Ratnakarandaka Shravakachara

SR No.: 010669
Original Sutra Author: N/A
Author: Jugalkishor Mukhtar
Publisher: Manikchand Digambar Jain Granthamala Samiti
Publication Year: 1982
Total Pages: 456
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 7 MB

Page 128

४०
स्वामी समन्तभद्र।
क्या क्या अनिवार्य दोष आते हैं और वे दोष स्याद्वादन्यायको स्वीकार . करनेपर अथवा अनेकान्तवादके प्रभावसे किस प्रकार दूर हो जाते हैं और किस तरहपर वस्तुतत्त्वका सामंजस्य बैठ जाता है * । उनके समझानेमें दूसरों के प्रति तिरस्कारका कोई भाव नहीं होता था; वे एक मार्ग भूले हुएको मार्ग दिखानेकी तरह, प्रेमके साथ उन्हें उनकी त्रुटियोंका बोध कराते थे, और इससे उनके भाषणादिकका दूसरोंपर अच्छा ही प्रभाव पड़ता था- उनके पास उसके विरोधका कुछ भी कारण नहीं रहता था । यही वजह थी और यही सब मोहन मंत्र था, जिससे समंतभद्रको दूसरे संप्रदायोंकी ओरसे किसी खास विरोधका सामना प्रायः नहीं करना पड़ा और उन्हें अपने उद्देश्यमें अच्छी सफलताकी प्राप्ति हुई। - यहाँपर हम इतना और भी प्रकट कर देना उचित समझते हैं कि समंतभद्र स्याद्वादविद्याके अद्वितीय अधिपति थे; वे दूसरोंको स्याद्वाद
___ * इस विषयका अच्छा अनुभव प्राप्त करनेके लिये समंतभद्रका 'आप्तमीमांसा' नामक ग्रंथ देखना चाहिये, जिसे ' देवागम ' भी कहते हैं। यहाँपर अद्वैत एकांतपक्षमें दोषोद्भावन करनेवाले आपके कुछ पद्य, नमूनेके तौरपर, नीचे दिये जाते हैं
अद्वैतैकान्तपक्षेऽपि दृष्टो भेदो विरुध्यते । कारकाणां क्रियायाश्च नैकं स्वस्मात्प्रजायते ॥ २४ ॥ कर्मद्वैतं फलद्वैतं लोकद्वैतं च नो भवेत् ।। विद्याविद्याद्वयं न स्याद्वन्धमोक्षद्वयं तथा ॥२५॥ हेतोरद्वैतसिद्धिश्चेद्वैतं स्याद्धेतुसाध्ययोः । हेतुना चेद्विना सिद्धिद्वैतं वाङ्मावतो न किं ॥ २६ ॥ अद्वैतं न विना द्वैतादहेतुरिव हेतुना । संज्ञिनः प्रतिषेधो न प्रतिषेध्याहते क्वचित् ॥ २७ ॥

Translation AI Generated

40
Swami Samantabhadra.
What are the inevitable faults that arise and how are those faults removed by accepting Syadvada-nyaya or by the influence of Anekantavada, and how is the harmony of the true nature established? * They had no sense of contempt for others in explaining them; they pointed out the way to those who were lost, like showing the way, with love, and made them aware of their mistakes, and this had a good effect on others from their speech, etc. - they had no reason to oppose it. This was the reason and this was the whole charm, which made Samantabhadra rarely face any particular opposition from other sects and he achieved good success in his purpose. - Here we consider it appropriate to reveal that Samantabhadra was the unparalleled master of Syadvada-vidya; he taught others Syadvada
_ * To get a good experience of this subject, one should see Samantabhadra's book called 'Apt-Mimamsa', which is also called 'Devagam'. Here are some of your verses, as a sample, which raise objections to the Advaita-Ekant-paksa
In the Advaita-Ekant-paksa, the difference seen contradicts. The actions of the agents and the actions do not arise from one's own. || 24 || There would be no duality of karma, duality of fruit, duality of world. || 25 || If there is proof of the non-duality of the cause, then there would be non-duality of the cause and the effect. If there is no proof without the cause, then what is the duality of speech and thought? || 26 || Non-duality is not without duality, like a cause without a cause. The negation of the knower is never negated by the negated. || 27 ||