Aptamimansa

SR No.: 001170
Original Sutra Author: Samantbhadracharya
Author: Jugalkishor Mukhtar
Publisher: Veer Seva Mandir Trust
Publication Year: 1978
Total Pages: 190
Language: Hindi, Sanskrit
Classification: Book_Devnagari & Philosophy
File Size: 9 MB

Page 167

९८
समन्तभद्र- भारती
[ परिच्छेद १०
(४) एकोनवयवशब्द, (५) क्रम, (६) बुद्धि, (७) अनुसंहृति, (८) आद्यपद, (९) अन्त्यपद, (१०) सापेक्षपद ।
इन वाक्यप्रकारोंमें वाक्यके ( अकलंकदेवकृत ) उक्त लक्षणकी दृष्टिसे कौन वाक्य भेद सदोष और कौन निर्दोष कहा जा सकता है, इसका अष्टसहस्री में श्रीविद्यानन्दाचार्य ने सहेतुक विस्तृत विचार किया है ।
स्याद्वादका स्वरूप
स्याद्वादः सर्वथैकान्त-त्यागात् किंवृत्तचिद्विधिः । सप्तभंग - नयापेक्षो हेयाऽऽदेय विशेषकः ॥ १०४ ॥
'स्यात् - शब्द सर्वथा एकान्तका त्यागी होने से 'कि' शब्दनिष्पन्न चित् प्रकारके रूपमें कथंचित् कथंचन आदिका वाचक है— और इसलिये कथंचित् आदि शब्द स्याद्वाद के पर्याय नाम हैं । यह स्याद्वाद सप्तभंगों और नयोंकी अपेक्षाको लिये रहता तथा हेय - उपादेयका विशेषक ( भेदक ) होता है - स्याद्वाद के बिना हेय और उपादेयकी विशेषरूपसे व्यवस्था नहीं बनती !'
व्याख्या - जिन सप्तभंगों का यहाँ उल्लेख है उन अस्ति - नास्तिअवक्तव्यादि-रूप सात भंगोंका निर्देश ग्रन्थ में इससे पहले आ चुका है । रही नयोंकी बात, सो नयोंके मूलोत्तर - भेदादिके रूपमें बहुत विकल्प हैं । जैसे द्रव्य-पर्यायकी दृष्टिसे द्रव्यार्थिक पर्यायार्थिक ये दो मूल नय हैं; अध्यात्मदृष्टिसे निश्चय और व्यवहार ये दो भी मूल न हैं । शुद्धि - अशुद्धिकी दृष्टिसे भी नयोंके दो-दो भेद किये जाते हैं; जैसे शुद्धद्रव्यार्थिक अशुद्धद्रव्यार्थिक शुद्धपर्यायार्थिक, अशुद्धपर्यायार्थिक शुद्धनिश्चय, अशुद्धनिश्चय सद्भूतव्यवहार, असद्भूतव्यवहार इत्यादि । द्रव्याथिक के उत्तरभेद तीन - नैगम, संग्रह और व्यवहार; पर्यायार्थिकके उत्तरभेद चार - ऋजुसूत्र, शब्द, समभिरूढ़ और एवंभूत । इन सप्तनयोंमें प्रथम चार भेद
,
1

Translation AI Generated

## 98
Samantbhadra-Bharati
[ Chapter 10
(4) Ekonavayavashabd, (5) Kram, (6) Buddhi, (7) Anusanhruti, (8) Adya-pad, (9) Antya-pad, (10) Sapeksha-pad.
In these types of sentences, from the perspective of the aforementioned characteristics of a sentence (as described by Akalankdeva), which sentences can be considered flawed and which can be considered flawless? Shri Vidyānanda Āchārya has discussed this in detail with reasoning in the Ashta-sahasri.

**The nature of Syadvada**
Syadvada, being a complete rejection of absolutes, is a way of knowing that is born from the word 'kim' (what). It is a marker of the distinctions between the undesirable and the desirable, dependent on the seven-fold negation and the Nayas. || 104 ||

'Syat' - the word, being a complete rejection of absolutes, is a way of knowing that is born from the word 'kim' (what), and thus is a word that indicates 'somehow' or 'in some way'. Therefore, words like 'somehow' are synonyms for Syadvada. This Syadvada is dependent on the seven-fold negation and the Nayas, and is a marker of the distinctions between the undesirable and the desirable (a differentiator). Without Syadvada, there is no proper arrangement of the undesirable and the desirable.'

**Explanation** - The seven-fold negation mentioned here refers to the seven negations of 'asti' (exists), 'nasti' (does not exist), 'avaktavya' (indescribable), etc., which have been discussed earlier in the text. As for the Nayas, there are many variations of them, such as the fundamental Nayas of 'dravya' (substance) and 'paryaya' (attribute), and the fundamental Nayas of 'nishcaya' (certainty) and 'vyavahar' (practical) from the perspective of the soul. From the perspective of purity and impurity, there are also two divisions of Nayas, such as 'shuddha-dravya-arthic' (pure substance), 'ashuddha-dravya-arthic' (impure substance), 'shuddha-paryaya-arthic' (pure attribute), 'ashuddha-paryaya-arthic' (impure attribute), 'shuddha-nishcaya' (pure certainty), 'ashuddha-nishcaya' (impure certainty), 'sad-bhuta-vyavahar' (practical based on reality), 'asad-bhuta-vyavahar' (practical not based on reality), etc. The further divisions of 'dravya-arthic' are three - 'naigama' (general), 'sangraha' (collection), and 'vyavahar' (practical). The further divisions of 'paryaya-arthic' are four - 'rijusutr' (straight thread), 'shabd' (word), 'samabhirud' (common understanding), and 'evambhuta' (such). The first four divisions of these seven Nayas...