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Verse 14
Flawless depiction of reality through the 'seven-nuance system' (saptabhangi):
कथञ्चित् ते सदेवेष्टं कथञ्चिदसदेव तत् । तथोभयमवाच्यं च नययोगान्न सर्वथा ॥१४॥
सामान्यार्थ - हे वीर जिन ! आपके शासन में वस्तु-तत्त्व कथञ्चित् सत्-रूप ही है, कथञ्चित् असत्-रूप ही है। इसी प्रकार अपेक्षाभेद से वह वस्तु-तत्त्व कथञ्चित् उभय-रूप और कथञ्चित् अवक्तव्य-रूप ही है। (कथञ्चित् सत् और अवक्तव्य-रूप, कथञ्चित् असत् और अवक्तव्य-रूप तथा कथञ्चित् सत्, असत् और अवक्तव्य-रूप ही है।) नय की अपेक्षा से वस्तु-तत्त्व सत् आदि रूप है, सर्वथा नहीं।
O Lord ! In your reckoning, the object of knowledge is in a way existing (sat); in a way non-existing (asat); in a way both existing and non-existing (sat as well as asat – ubhaya); and in a way indescribable (avaktavya) [further, as a corollary, in a way existing (sat) and indescribable (avaktavya); in a way nonexisting (asat) and indescribable (avaktavya); and in a way existing (sat), non-existing (asat), and indescribable (avaktavya)]. These assertions are made in accordance with the speaker's choice of the particular state or mode of the object - naya.
A thing or object of knowledge has infinite characters (i.e., it is anekāntātmaka); each character can be analyzed and grasped individually. Each individual character is called a naya. Anaya thus reveals only a part of the totality, and should not be mistaken for the whole. A synthesis of different viewpoints is
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