Ratnakarandaka Shravakachara

SR No.: 010669
Original Sutra Author: N/A
Author: Jugalkishor Mukhtar
Publisher: Manikchand Digambar Jain Granthamala Samiti
Publication Year: 1982
Total Pages: 456
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 7 MB

Page 127

गुणादिपरिचय । करता है; सर्वथा सत्-असत्-एक-अनेक-नित्य-अनित्यादि संपूर्ण एकान्तोंसे विपक्षीभूत अनेकान्ततत्त्व ही उसका विषय है । वह सप्तभंगे तथा नयविवक्षाको लिये रहता है और हेयादेयका विशेषक है; उसका 'स्यात्' शब्द ही वाक्योंमें अनेकान्तताका द्यातक तथा गम्यका विशेषण है और वह 'कथंचित् ' आदि शब्दोंके द्वारा भी अभिहित होता है । यथा--
वाक्येष्वनेकान्तद्योती गम्यं प्रति विशेषणं । स्यान्निपातोऽर्थयोगित्वात्तव केवलिनामपि ॥ १०३॥ स्याद्वादः सर्वथैकान्तत्यागात्किं वृत्तचिद्विधिः । सप्तभंगनयापेक्षो हेयादेयविशेषकः ॥ १०४ ॥
-देवागम। अपनी घोषणाके अनुसार, समंतभद्र प्रत्येक विषयके गुणदोषोंको स्याद्वाद न्यायकी कसौटी पर कसकर विद्वानोंके सामने रखते थे; वे उन्हें बतलाते थे कि एक ही वस्तुतत्त्वमें अमुक अमुक एकान्त पक्षोंके माननेसे
१'सर्वथासदसदेकानेकनित्यानित्यादिसकलैकान्तप्रत्यनीकानेकान्ततत्त्वविषयः स्याद्वादः'।-देवागमत्तिः ।
२ स्यादस्ति, स्यान्नास्ति, स्यादस्तिनास्ति, स्यादवक्तव्य, स्यादस्त्यवक्तव्य, स्यानास्त्यवक्तव्य और स्यादस्तिनास्त्यवक्तव्य, ये सात भंग हैं जिनका विशेष स्वरूप तथा रहस्य भगवान् समंतभद्रके 'आप्तमीमांसा ' नामक ' देवागम" ग्रंथमें दिया हुआ है।
३ द्रव्यार्थिक-पर्यायार्थिकके विभागको लिये हुए; नैगम, संग्रह, व्यवहार, ऋजसूत्र, शब्द, समभिरूढ और एवंभूत ऐसे सात नय हैं । इनमेंसे पहली तीन 'द्रव्यार्थिक ' और शेष 'पर्यायार्थिक' कही जाती हैं । इसी तरह पहली चार 'अर्थनय ' और शेष तीन 'शब्दनय' कही जाती हैं । द्रव्यार्थिकको शुद्ध, निश्चय तथा भूतार्थ और पर्यायार्थिकको अशुद्ध व्यवहार तथा अभूतार्थ नय भी कहते हैं।
इन नयोंका विस्तृत स्वरूप 'नयचक्र' तथा ' श्लोकवार्तिकादि ' ग्रंथोंसे जानना - चाहिये। .

Translation AI Generated

## The Introduction of Qualities

The subject of Syadvada is the principle of Anekanta, which is opposed to all absolute categories like existence, non-existence, one, many, eternal, non-eternal, etc. It is based on the seven-fold predication (Saptabhanga) and the seven types of Nayas (Naya-Vivaksha). It is the differentiator of the object of renunciation (Heyadeya). The word "Syat" in sentences is the indicator of Anekanta and the qualifier of the object of knowledge. It is also indicated by words like "Kathanchit" etc.

For example:

> "In sentences, the Syat-nipat is the qualifier of the object of knowledge, because of its meaning and suitability, even for the absolute." (103)

> "Syadvada is the complete rejection of all absolutes. What is the purpose of the knowledge of the world? It is based on the seven-fold predication and is the differentiator of the object of renunciation." (104)

- Devagam

According to its declaration, Samantabhadra, in front of the learned, would test the merits and demerits of every subject using the yardstick of Syadvada. He would explain to them that in the same reality, by accepting certain absolute aspects,

1. "Syadvada is the subject of Anekanta, which is opposed to all absolute categories like existence, non-existence, one, many, eternal, non-eternal, etc." - Devagam

2. "Syat-asti, Syat-nasti, Syat-astinasti, Syat-avaktvy, Syat-astyavaktvy, Syat-nastyavaktvy, and Syat-astinastiavaktvy, these are the seven-fold predications, whose specific nature and mystery are given in the Devagam text called "Apt-Mimamsa" by Lord Samantabhadra."

3. "There are seven Nayas: Naigama, Sangraha, Vyavahara, Rijusutra, Shabda, Samabhirudha, and Evambhuta, which are divided into Dravyarthic and Paryayarthic. The first three are called Dravyarthic and the rest are called Paryayarthic. Similarly, the first four are called Arthanaya and the remaining three are called Shabdnaya. Dravyarthic are also called pure, certain, and real, while Paryayarthic are called impure, practical, and unreal."

One should learn the detailed nature of these Nayas from texts like "Naya-Chakra" and "Shloka-Varttika".