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 168

कारिका १०५-१०६ ]
देवागम
९९
'अर्थनय' और शेष तीन भेद 'शब्दनय' कहे जाते हैं । इन सबके उत्तरोत्तर भेद असंख्य हैं । संक्षेपमें कहा जाय तो जितने वचनमार्ग हैं - शब्दभेद हैं- तथा अपने-अपने ज्ञान के विकल्प हैं उतने उतने नयोंके भेद हैं । नयोंका यह विषय बड़ा ही गहन-गंभीर है । इनके लक्षणादिका विशेष कथन नयचक्रादि ग्रन्थोंसे जानने योग्य है । स्याद्वाद और केवलज्ञानमें भेद - निर्देश
स्याद्वाद - केवलज्ञाने सर्वतत्त्व - प्रकाशने ।
भेदः साक्षादसाक्षाच्च ह्यवस्त्वन्यतमं भवेत् ॥ १०५ ।। स्याद्वाद और केवलज्ञान दोनों ( जीवादि ) सब तत्त्वोंके प्रकाशक हैं। दोनोंके प्रकाशनमें साक्षात् और असाक्षात् (परोक्ष) - का भेद ( अन्तर ) है - केवलज्ञान जीव, अजीव, आस्रव, बन्ध, संवर, निर्जरा, मोक्ष इन सात तत्त्वोंका प्रत्यक्षतः एवं युगपत् प्रकाशक है और स्याद्वादरूप श्रुतज्ञान इन पदार्थोंका अप्रत्यक्षतः ( परोक्षरूप से ) क्रमशः प्रकाशक है । इन दोनों ज्ञानोंमेंसे जो किसी भी ज्ञानके द्वारा प्रकाशित अथवा उसका वाच्य नहीं वह अवस्तु होती है ।'
नय-हेतुका लक्षण सधर्मणैव साध्यस्य साधर्म्यादविरोधतः ।
स्याद्वाद - प्रविभक्ताऽर्थ - विशेष - व्यञ्जको नयः ॥ १०६॥
'स्याद्वादरूप परगमागमसे विभक्त हुए अर्थविशेषका - शक्यअभिप्रेत अप्रसिद्धरूप विवादगोचर साध्यका - जो सधर्मा— दृष्टान्तके द्वारा, साध्यके साधर्म्यसे और ( विपक्षके) अविरोधरूप से व्यञ्जक है - गमक अथवा बोधक है-उसको नय - नयविशेषरूप हेतु - कहते हैं - ' नीयते गम्यते साध्योऽर्थोऽनेन इति नय:' इस निरुक्तिसे 'नय' शब्द यहाँ हेतुका वाचक है और अनेक धर्मोमेंसे एक-धर्मप्रतिपादक सामान्य नयकी दृष्टिमें भी वह स्थित है ।'
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Translation AI Generated

## Karika 105-106]
Devagam
99

'Arthanaya' and the remaining three divisions are called 'Shabdnaya'. There are countless divisions of these, one after another. In short, there are as many divisions of Nayas as there are paths of speech - divisions of words - and alternatives of knowledge. This subject of Nayas is very profound and deep. The specific details of their characteristics, etc., are to be known from texts like Nayachakra, etc.

**Distinction between Syadvada and Kevalgyan - Instruction**

Syadvada - illuminates all principles in Kevalgyan.
The difference is that it is either directly or indirectly, or neither. || 105 ||

Syadvada and Kevalgyan are both illuminators of all principles (like Jiva, etc.). There is a difference (distinction) in their illumination - direct and indirect (indirect). Kevalgyan is the direct and simultaneous illuminator of the seven principles - Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjara, Moksha - while Syadvada, in the form of Shrutagyan, is the indirect (indirect) illuminator of these principles, one by one. Whatever is not illuminated or spoken of by any of these two knowledges is 'Avasthu' (non-existent).

The characteristic of the Nay-Hetu is that it is the same as the object to be proved, by virtue of its similarity to the object to be proved, and by virtue of its non-contradiction.
Syadvada - the Nay which is the special meaning of the divided object - the object to be proved - the object of dispute - the object to be proved - which is expressed by the same Dharma - example - by the similarity of the object to be proved and by the non-contradiction (of the opposite) - is the Gamak or the knower. || 106 ||

'The object to be proved is led or known by this, hence Nay'. From this etymology, the word 'Nay' here is the indicator of the Hetu, and it is also situated in the view of the general Nay, which is the proponent of one Dharma out of many Dharmas.