Harivanshpuran

SR No.: 001271
Original Sutra Author: Jinsenacharya
Author: Pannalal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 2003
Total Pages: 1017
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Literature, & Story
File Size: 26 MB

Page 704

हरिवंशपुराणे 'यदेन्दति तदेवेन्द्रो नान्यदेति क्रियाक्षणे । वाचकं मन्यते वेवैवम्भूतो यथार्थवाक् ॥४९॥
म्यस्यानन्तशक्तित्वात्प्रतिशक्तिमिदा श्रिताः । उत्तरोत्तरसूक्ष्मार्थगोचराः सप्त सन्नयाः ॥५०॥ अर्थशब्दप्रधानस्वायम्दान्ताः पञ्चधा नयाः । संग्रहादिनयाः षोढा प्रत्येकं स्यः शतानि ते ॥५१॥ यावन्तोऽपि वयोमार्गास्तावन्तो यज्ञयास्ततः । इयन्त इति संख्यानं नयानां नास्ति तत्त्वतः ॥५२॥ धर्माधमौं तथाकाशं पुदगलः काल एव च । पञ्चाप्यजीवतत्वानि सम्यग्दर्शनगोचराः ॥५३॥ गतिस्थित्योनिमित्तं तो धर्माधौं यथाक्रमम् । नमोऽवगाहहेतुस्तु जीवाजीवद्वयोस्सदा ॥५४॥ पूरणं गलनं कुर्वन् पुदगलोऽनेकधर्मकः । सोऽणुसंघाततः स्कन्धः स्कन्धभेदादणुः पुनः ॥५५॥ वर्तनालक्षणो लक्ष्यः समयादिरनेकधा । कालः कलनधर्मेण सपरवापरत्वक: ॥५६॥
मुख्यतासे ग्रहण करता है वह समभिरूढ़नय है, जैसे गो शब्द कोशमें वचन आदि अनेक अर्थोंमें प्रसिद्ध है किन्तु लोकमें वह अधिकतासे पशु अर्थमें ही प्रयुक्त होता है। अथवा जो शब्दके निरुक्त-प्रकृति-प्रत्ययके संयोगसे सिद्ध होनेवाले अर्थको न मानकर उसके चालू वाच्यार्थको ही माना है वह समभिरूढनय है. जैसे गौ शब्दका निरुक्त अर्थ गच्छतीति गौः जो चले वह है, परन्तु लोकमें इस मर्यकी उपेक्षा कर पशु विशेषको गौ कहते हैं, वह चलती हो तब भी गो है और बैठी या खड़ी हो तब भी गौ है ।।४८॥
जो पदार्थ जिस क्षणमें जेसी क्रिया करता है उसी क्षणमें उसको उस रूप कहना, अन्य क्षणमें नहीं, यह एवंभूतनय है। यह नय पदार्थके यथार्थ स्वरूपको कहता है जैसे 'इन्दतीति इन्द्रः' जिस समय इन्द्र ऐश्वर्यका अनुभव करता है उसी समय इन्द्र कहलाता है अन्य समयमें नहीं ॥ ४९ ॥
द्रव्यको अनन्त शक्तियां हैं। ये सातों नय प्रत्येक शक्तिके भेदोंको स्वीकृत करते हुए उत्तरोतर सूक्ष्म पदार्थको ग्रहण करते हैं ॥५०॥ इन *नयोंमें कितने ही नय अर्थप्रधान हैं और। ही शब्दप्रधान हैं, इसलिए प्रारम्भसे लेकर शब्दनय तक पांच प्रकारके नय और संग्रहको आदि लेकर अन्त तक छह प्रकारके नय अर्थात् नैगमादि सातों नयोंमें प्रत्येक सैकड़ों प्रकारके हैं ॥५१॥ क्योंकि जितने वचनके मार्ग-भेद हैं उतने नय हैं इसलिए नय इतने हैं। इस प्रकार यथार्थमें नयोंकी संख्या निश्चित नहीं है ॥५२॥
धर्म, अधर्म, आकाश, पुद्गल और काल ये पांचों अजीव तत्त्व हैं तथा सम्यग्दर्शनके विषयभूत हैं ॥५३॥ इनमें से धर्म और अधर्म द्रव्य क्रमसे गति और स्थितिके निमित्त हैं अर्थात् धर्म द्रव्य जीव और पुद्गलके गमनमें निमित्त है तथा अधर्ममें द्रव्य उन्हींको स्थितिमें निमित्त है। आकाश. जीव और अजीव दोनों द्रव्योंके अवगाहमें निमित्त है ॥५४|| पूगल द्रव्य पूरण गलन क्रिया करता हुआ वर्णादि अनेक गुणोंसे युक्त है। उसके दो भेद हैं, स्कन्ध और परमाणु । बहुत-से परमाणुओंके संयोगसे स्कन्ध बनता है और स्कन्धमें भेद होते-होते परमाणुकी उत्पत्ति होती है ॥५५॥ जो वर्तना लक्षणसे सहित है वह काल द्रव्य है। इसके समय आदि अनेक भेट हैं। परिवर्तनरूप धर्मसे सहित होनेके कारण काल द्रव्य परत्व और अपरत्व व्यवहारसे युक्त है ॥५६॥
१. येनात्सना भूतस्तेनैवात्मनाध्यवसाययतीति एवंभूतः-स. सि.। २. भिदा म.। ३. संग्रहादितया म., ङ., क.। ४. जावदिया वयनविहा तावदिया चेव होंति णयवादा । ५. परत्वापरत्वे क्षेत्रकृते कालकृते च स्तः । ते अत्र कालोपकरणात्कालकृते गोते । एते ते वर्तनादयः उपकाराः कालस्यास्तित्वं गमयन्ति । ननु वर्तनाग्रहणमेवास्तु तदभेदाः परिणामादयः-(क. टि.)। * नैगम, संग्रह, व्यवहार और ऋजु ये चार अर्थनय है तथा शेष तीन शब्दनय हैं।

Translation AI Generated

The *Harivaṃśapurāṇa* states:

"Whatever is Indra, that is Indra, not anything else at the moment of action. The speaker considers it to be thus, as it is truly spoken." (49)

"Because of its infinite power, these seven *nayas* are based on its power. They progressively grasp the subtle nature of things." (50)

"There are five types of *nayas* that are primarily based on meaning, and five that are primarily based on words. Therefore, from the beginning with the *saṃgraha* *naya* to the end, there are six types of *nayas*, i.e., there are hundreds of types of each of the seven *nayas* like *naigama* etc." (51)

"As many paths of speech there are, so many *nayas* there are. Therefore, there are so many *nayas*. Thus, in reality, the number of *nayas* is not fixed." (52)

"Dharma, adharma, ākāśa, pudgala, and kāla are the five non-living principles and are the objects of right faith." (53)

"Of these, dharma and adharma are the causes of motion and rest respectively. That is, dharma is the cause of the movement of the living being and pudgala, and adharma is the cause of their rest. ākāśa is the cause of the penetration of both living and non-living substances." (54)

"The pudgala substance performs the actions of filling and dissolving, and is endowed with many qualities like color, etc. It has two divisions, skandha and atom. Many atoms combine to form a skandha, and the skandha breaks down into atoms." (55)

"That which is characterized by the nature of change is the kāla substance. It has many divisions like time, etc. Because it is endowed with the nature of change, the kāla substance is characterized by the behavior of past and future." (56)

The *samābhīrūḍha* *naya* is primarily concerned with the commonly understood meaning of a word, even if it may have other meanings. For example, the word "cow" is known in the dictionary to have many meanings, such as "voice" etc., but in common usage, it is primarily used to refer to an animal. Or, the *samābhīrūḍha* *naya* is that which does not consider the meaning derived from the combination of the etymology, nature, and suffix of a word, but only considers its current usage. For example, the etymological meaning of the word "cow" is "that which walks," but in common usage, people disregard this meaning and refer to a specific animal as a "cow," whether it is walking, sitting, or standing. (48)

The *evambhūta* *naya* states that a thing should be called by its name only at the moment when it performs that action, not at any other time. This *naya* describes the true nature of a thing. For example, "Indra is called Indra only when he experiences sovereignty, not at any other time." (49)

Substances have infinite powers. These seven *nayas* accept the different aspects of each power and progressively grasp the subtle nature of things. (50)

There are many *nayas* that are primarily based on meaning, and many that are primarily based on words. Therefore, from the beginning with the *saṃgraha* *naya* to the end, there are six types of *nayas*, i.e., there are hundreds of types of each of the seven *nayas* like *naigama* etc. (51)

Because there are as many paths of speech as there are *nayas*, there are so many *nayas*. Thus, in reality, the number of *nayas* is not fixed. (52)

Dharma, adharma, ākāśa, pudgala, and kāla are the five non-living principles and are the objects of right faith. (53)

Of these, dharma and adharma are the causes of motion and rest respectively. That is, dharma is the cause of the movement of the living being and pudgala, and adharma is the cause of their rest. ākāśa is the cause of the penetration of both living and non-living substances. (54)

The pudgala substance performs the actions of filling and dissolving, and is endowed with many qualities like color, etc. It has two divisions, skandha and atom. Many atoms combine to form a skandha, and the skandha breaks down into atoms. (55)

That which is characterized by the nature of change is the kāla substance. It has many divisions like time, etc. Because it is endowed with the nature of change, the kāla substance is characterized by the behavior of past and future. (56)

1. *Evambhūta* *naya* - That by which a thing is known, by that very nature it is understood. (5.1)
2. *Bhidā* *naya* - The *naya* of difference. (5.2)
3. *Saṃgraha* etc. *nayas* - The *nayas* of collection, etc. (5.3)
4. As many paths of speech there are, so many *nayas* there are. (5.4)
5. Past and future are the fields of action of kāla. (5.5)
These are the characteristics of kāla, and they prove the existence of kāla. (5.6)

* *Naigama*, *saṃgraha*, *vyavahāra*, and *ṛju* are the four *arthanayas*, and the remaining three are *śabdanayas*.