Aapta Mimansa

Author(s): Saratchandra Ghoshal
Publisher: Bharatiya Gyanpith

Page 62

ĀPTA-MĪMĀMSĀ
distinction (if vyakta and avyakta be of the same kind without there being any distinction of inherent qualities) no one will be able to find out the real nature of a tattva because the real nature is only understood when we take into account the distinguishing characteristics which are nothing but absence of particular qualities as the basis of differentiation.1
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The four defects, viz., anadi, ananta, sarvātmaka and asvarupa, accordingly arise by denial of prāgabhāva, pradhvamsabhāva, anyonyābhāva and atyantābhāva respectively. These four defects, says Samantabhadra, do not exist in Jaina view as the Jainas do not deny non-existence wholesale.
कार्यद्रव्यमनादि स्यात् प्रागभावस्य निह्नवे । प्रध्वंसस्य च धर्मस्य प्रच्यवेऽनन्ततां व्रजेत् ॥10॥
kārya-dravyamanādi syāt prāgabhāvasya nihnave, pradhvamsasya cha dharmasya prachyaveʼnantatāṁ
vrajet.
10. The denial of antecedent non-existence, an effect and a substance will become without beginning. On denial of the quality (of non-existence) consisting of destruction, (the same) will become eternal.
COMMENTARY
We have already described the four varieties of abhāva in the commentary to the previous verse. In this verse the first and second abhāvas (viz., prāgabhāva and pradhvaṁsābhāva) are mentiond and in the next verse the third and fourth abhävas will be mentiond.
Vasunandi says that by 'karya' we mean that which is made such as a pitcher and 'dravya' signifies that which gets another condidtion (or modification). In a
1. प्रकृतिपुरुषयोरत्यन्ताभावनिह्नवे प्रकृतेः पुरुषात्मकत्वे सर्वात्मकत्वमेव ।... ततः सर्वमस्वरूपं स्वेनासाधारणेन रूपेण कस्यचित् तत्त्वस्य व्यवस्थानाघटनात् ।” Astasahasri.