Aptamimansa Critique of an Authority Bhasya

Author(s): Samantbhadracharya, Akalankadev, Nagin J Shah
Publisher: Jagruti Dilip Sheth Dr

Page 50

15
EXISTENCE AND NON-EXISTENCE
बहिरन्तश्च परमार्थसत्, तदम्यतरापायेऽपि साधनदूषणप्रयोगानुपपत्तेः, इति प्रकृतार्थपरिसमाप्तौ किं त्रिलक्षणपरिकल्पनया ? न हि संवृत्या साध्यसाधनव्यवस्था युक्तिमती,
शून्यसिद्धेरपरमार्थत्वे पुनरनिराकृतसद्भावस्यसर्वस्याशून्यतानुषङ्गात्।समारोपव्यवच्छेदेऽपि समानम् । हेयोपादेयोपायरहितमयमहीकः केवलं विक्रोशति । संवृत्याऽस्तीति स्वरूपेणेत्ययमर्थः । कृतमनुकूलम्, केवलं वक्ता आत्मनो वैयात्यं सूचयति। अथ पररूपेण नास्ति, नाम्नि विवादात् एतदपि तादृगेव। तदेतेनोभयानुभयविकल्पः प्रत्युक्तः । अथ तदस्ति मृषात्मनेति समानश्चर्चः । संवृतिर्विचारानुपपत्तिरित्ययुक्तम्, तदभावात् । तत्परप्रतिपादनार्थं शास्त्रमुपदेष्टारंवावर्णयन् सर्वंप्रतिक्षिपतीति कथमनुन्मत्तः? शौद्धोदनेरेवतावत्प्रज्ञापराधोऽयं लोकातिक्रान्तः कथं बभूवेत्यतिविस्मयमास्महे । तन्मन्ये पुनरद्यापि कीर्तयन्तीति किं बत परमन्यत्र मोहनीयप्रकृतेः ? ॥१२॥
Comment on verse 12 This verse presents little difficulty. For in this case the target of criticism is unmistakably the transcendentalist, However, even in this case one might raise two questions, viz. (i) Which particular school of transcendentalism is being attacked here ? (ii) How far is it proper to dub the transcendentalist as an advocate of the doctrine of absolute nonbeing'? To the first question the answer will be that the entire camp of transcendentalism is under fire here inasmuch as this entire camp repudiates the reality of all empirical phenomena.: To the second question the answer will be that in the eyes of an empiricist the transcendentalist, simply by virtue of repudiating the reality of all empirical phenomena, becomes an advocate of the 'doctrine of absolute nonbeing', that is, of nihilism pure and simple - this irrespective of how the latter proceeds on to describe the trans-empirical reality substituted for the empirical one. As we shall see, the present criticism has been continued by Samantabhadra in his consideration of the doctrine of absolute nondualism' which constitutes 'thesis' in the Section 2.
- Verse 13 विरोधान्नोभयैकात्म्यं स्याद्वादन्यायविद्विषाम्। अवाच्यतैकान्तेऽप्युक्ति वाच्यमिति युज्यते ॥१३॥
The enemies of the logic of syādvāda (i.e. the Jaina doctrine of conditional assertion to be elaborately