Aapta Mimansa

Author(s): Saratchandra Ghoshal
Publisher: Bharatiya Gyanpith

Page 84

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APTA-MIMAMSA
exist” or “where the substance does not exist, the qualities do not exist." In this manner, existence and non-existence can be predicated in the same thing as it can be established by process of inference as shown above. In the familiar example, when the major term is fire, smoke becomes hetu but when the major term is water, smoke becomes ahetu. As in the same substance, the existence or absence of fire is established by different syllogisms, viz., through inseparable connection of fire and smoke or inseparable connection of absence of smoke in water, so there is no absurdity in holding existence and non-existence in the same substance by Sapta-bhangi.
By a similar process of inference it can be established that substances, jiva etc., can be known by words.2
शेषभङ्गाश्च नेतव्या यथोक्तनययोगतः। न च कश्चिद्विरोधोऽस्ति मुनीन्द्र तव शासने ॥20॥ seṣabhangāscha netavya yathokta-naya-yogataḥ, na cha kaśchid-virodho'sti munindra tava śāsane.
20. According to the connection of proper nayas, the remaining categories also are to be applied. O ! the best of the Kevalins, in your doctrine, there is no fault whatever.
COMMENTARY The categories syād-asti and syān-nāsti have been fully explained regarding their application. The other five categories, syād-avaktavya etc. (as mentioned before), are
1. “विधेयमस्तित्वम्, प्रतिपथ्यं नास्तित्वम्... तो आत्मानौ स्वभावौ यस्य स विधेयप्रतिषेध्यात्मा,
अर्थः सर्वो जीवादिरिति पक्षः। विशेष्यत्वादिति हेतुः, विशेष्य इति हेतुनिर्देशात् ।... साध्यो धर्मी साध्यधर्माधारतया तस्य साध्यव्यपदेशात्, तथोपचारस्य दृष्टान्तधर्मिव्यवच्छेदार्थत्वात्। तस्य धर्मो विवर्त्त उत्पत्तिमत्त्वादिः। स यथा हेतुरनित्यत्वसाध्यापेक्षया, नित्यत्वसाध्यापेक्षयाहेतुश्च, गमकत्वागमकत्वायोगात्, तथा साध्याविनाभावेतरसद्भावादिति
दृष्टान्तः । इत्यनुमानात् सत्त्वेतरात्मकः कथंचित् जीवाद्यर्थः सिद्ध्यत्येव।" Astasahasri. 2. “शब्दगोचरो जीवादिः विशेष्यत्वात् तद्वत्, इत्यनुमानात्तस्य साधनात्।” Astasahasri.