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Āptamīmāṁsā
From different points of view both permanence (nityatva) and momentariness (anityatva) are universally experienced:
नित्यं तत्प्रत्यभिज्ञानान्नाकस्मात्तदविच्छिदा । क्षणिकं कालभेदात्ते बुद्ध्यसंचरदोषतः ॥५६॥
सामान्यार्थ - हे भगवन् ! आपके अनेकान्त मत में प्रत्यभिज्ञान का विषय होने के कारण तत्त्व कथञ्चित् नित्य है। प्रत्यभिज्ञान का सद्भाव बिना किसी कारण के नहीं होता है क्योंकि अविच्छेदरूप से वह अनुभव में आता है। काल के भेद से परिणाम-भेद होने से तत्त्व कथञ्चित् क्षणिक भी है। सर्वथा नित्य और सर्वथा क्षणिक तत्त्व में बुद्धि का संचार नहीं हो सकता है।
Being subject to recognition (pratyabhijñāna)1, the real has permanence from a particular point of view. Recognition of the real is not accidental since it is universally experienced without any hindrance. O Lord! In your view the real also has momentariness since it exhibits change of state at different times. If the real be considered either absolutely permanent or
1. Recognition (pratyabhijñāna), in general, means knowing the thing as that which was known before. It consists in knowing not only that a thing is such and such but that it is the same thing that was seen before. Recognition (pratyabhijñāna) is the conscious reference of the past and a present cognition of the same object. I see a jar, recognize it as something that was perceived before, and say 'this is the same jar that I saw'.
Recognition (pratyabhijñāna) is the valid cognition that we get through the synthesis of the present cognition and remembrance (smrti). Recognition (pratyabhijñāna) is not regarded as depending solely on a previous mental impression and, therefore, is exempt from the fatal defect of remembrance (smrti).
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