Handbook of Jainology

SR No.: 001346
Original Sutra Author: N/A
Author: Bhuvanbhanusuri
Publisher: Divya Darshan Trust
Publication Year: 2006
Total Pages: 288
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 15 MB

Page 283

Anekantvad (Syadvad) Sapthabhangi--Anuyog
238
As opposed to those attributes, from the negative point of view, its paradravya (other substance) is a rope; its parakshetra (other place) is the roof; its parakala (other time) is the month of Margashirsh, and its paradharma (other nature) is that it is small etc. These attributes are related to the pot from the negative point of view or from the point of view of non-existence (in the pot).
Now positive attributes like swadravya etc. and the negative attributes like paradravya etc. are the attributes of the pot from the positive and the negative points of view. Seven questions arise an the basis of the relationship of these two kinds of attributes to the pot. (1) How is the pot from the point of view of its Swadravya etc?
It has to be said, "It exists" "Syad asti gath” (Perhaps the
pot exists) “It is” (Sat). (2) How is the pot from the point of view of the Paradravya
etc. ? The answer will be that it does not exist (Nasti). Syad
nasti (perhaps it does not exist) “It is not”. (3) How is the pot when viewed successively from the point of
view of the Swadravya etc. and the Paradravya etc.? The answer will be; "It is" (Asti) and “It is not” (Nasti)
Sad asat. (4) How is the pot when viewed simultaneously from these two
points of view ? The answer is: It is Avyaktavya (it is inexpressible). In other words, it cannot be expressed; it cannot be explained. If we say that it is sat (existent) it is not sat from either point of view. In the same manner, it is not also Asat (Non-existent). It cannot also be said to be Sadasat (True and untrue; or existent and non-existent). Is it sat (true or existent) from both the points of view such as Swadravya and Paradravya ? No! Is it Asat (untrue and non-existent)? No! In other words, from a simultaneous consideration from both the points of view, it is neither sat; nor asat. It is not also sadasat from the point of view of its Swadravya etc. or from the point of view of its