Aptamimansa Critique of an Authority Bhasya

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

Page 72

ONENESS AND SEPARATENESS
37 पृथक्त्वमित्यविरुद्धम्, सपक्षविपक्षयोर्भावाभावाभ्याम् साधनवत्, स्वभेदैर्वा संवेदनवत्, स्वारम्भकावयवैर्वा घटादिवत्। तादृशं हिसाधनंस्वार्थक्रियायाः। तदन्तरेणापि पाठान्तरमिदं बहु संगृहीतं भवति ॥३३॥
सत्सामान्यात् तु सर्वैक्यं पृथग्द्रव्यादिभेदतः । भेदाभेदविवक्षायामसाधारणहेतुवत् ॥३४॥
All the phenomena of the world are one with each other insofar as they all share the universal character "being' while they are separate from each other insofar as each of them has got its own root-substance etc. (i.e. its own root-substance, place, time, form); this is just as the speaker sometimes intends to emphasize the identity of an effect with its appropriate cause while sometimes he intends to emphasize their mutual difference (alternatively, this is just as the speaker sometimes intends to emphasize the oneness of a valid probans while sometimes he intends to emphasize its numerous essential features). (34)
Note: Prthagdravyādibhedataḥ might also mean 'they are separate from each other insofar as they share the universal characters substancehood etc. (i.e. substance-hood, quality-hood etc.)
कश्चिदाह - सर्वार्थानां समानपरिणामेऽपि कथमैक्यम् ?, भेदानां स्वभावसार्यानुपपत्तेः । यथैकभेदस्य स्वभावविच्छेदाभावात् । अन्यथैकं सदन्यदसत् स्यात् । ततः समञ्जसं सर्वमेकं सदविशेषादिति । तस्यैव सतो द्रव्यादिभेदात् पृथक्त्वम्, उदाहरणं पूर्ववत् ॥३४॥
विवक्षा चाविवक्षा च विशेष्येऽनन्तधर्मिणि। सतो विशेषणस्यात्र नासतस्तैस्तदर्थिभिः ॥३५॥
It is only in the case of the existing qualifications - and not the nonexisting ones - of a qualificand-possessedof-innumerable-attributes that those who are so desirous (that is, who are desirous of emphasizing this qualification rather than that) intend to speak of this qualification and not to speak of that. (35) विधिप्रतिषेधधर्माणां सतामेव विवक्षेतराभ्यां योगस्तदर्थिभिः क्रियेत, अन्यथा