Aptamimansa

Author(s): Vijay K Jain
Publisher: Vikalp Printers

Page 95

Verse 38
No modification is possible if the source of knowledge (pramāna) and the agent (kāraka) are considered absolutely permanent:
प्रमाणकारकैर्व्यक्तं व्यक्तं चेदिन्द्रियार्थवत् । ते च नित्ये विकार्यं किं साधोस्ते शासनाबहिः ॥३८॥
सामान्यार्थ - (सांख्यमत वादियों के मत में -) जैसे कि इन्द्रियों के द्वारा अर्थ अभिव्यक्त होता है उसी प्रकार यदि प्रमाण और कारकों के द्वारा अव्यक्त को व्यक्त हुआ बतलाया जाता है, और जब प्रमाण और कारक दोनों नित्य माने गए हैं तब उनके द्वारा विक्रिया कैसे बन सकती है? आपके अनेकान्त शासन से बाहर (नित्यत्व के एकान्त शासन में) कोई भी विक्रिया नहीं हो सकती है।
[It is held (by the Samkhya system) that although unmanifest (avyakta) causes (kārana) – source of knowledge (pramāna) and agent (kāraka) – are absolutely permanent but the manifest (vyakta) effects (kārya) - like the Great or Intellect (Mahat or Buddhi) and its consequence the I-ness or Ego (Ahamkāra) - are non-permanent and, therefore, transformation is possible-] It is held that just as sense-organs reveal an object, manifest (vyakta) objects are revealed by the source of knowledge (pramāņa) and the agent (kāraka). But when both, the source of knowledge (pramāņa) and the agent (kāraka), considered absolutely permanent, are employed to make a non-manifest (avyakta) into a manifest (vyakta), what kind of modification could be predicated? O Lord ! There is no possibility of any modification taking place outside your doctrine of manifold points of view. Note: In absolute permanence, manifestation of any kind is not possible; there must be some change of mode to warrant manifestation.
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