Panchastikay

SR No.: 090326
Original Sutra Author: Kundkundacharya
Author: Shreelal Jain Vyakaranshastri
Publisher: Bharat Varshiya Anekant Vidwat Parishad
Total Pages: 421
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Philosophy, & Religion
File Size: 11 MB

Page 57

पंचास्तिकाय प्राभृत
५३
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यहाँ (सप्तभंगी में ) सर्वथापनेका निषेधक, अनेकान्तका द्योतक 'स्यात्' शब्द 'कथंचित्' ऐसे अर्थ में अव्ययरूपसे प्रयुक्त हुआ है। वहाँ - ( १ ) द्रव्य स्वद्रव्य क्षेत्र - काल - भावसे कथन किया जाने पर 'अस्ति' है, (२) द्रव्य परद्रव्य-क्षेत्र-काल- भावसे कथन किया जाने पर 'नास्ति' है, (३) द्रव्य स्वप्रव्य – क्षेत्र काल भावसे और परद्रव्य-क्षेत्र काल भावसे क्रमश: कथन किया जाने पर 'अस्ति और नास्ति' है, (४) द्रव्य स्वद्रव्य — क्षेत्र - काल भावसे और परद्रव्य-क्षेत्र-काल-भावसे युगपद् कथन किया जाने पर 'अवक्तव्य है' (५) द्रव्य स्वद्रव्य-क्षेत्र - काल - भावसे और युगपद् स्वपर- द्रव्य-क्षेत्र काल भावसे कथन किया जाने पर 'अस्ति और अवक्तव्य' है, (६) द्रव्य परद्रव्य-क्षेत्र काल भावसे और युगपद् स्वपरद्रव्य-क्षेत्र-काल- भावसे किया जाने पर 'नास्ति और अवक्तव्य' है, (७) द्रव्य स्वद्रव्य-क्षेत्र काल भावसे, परद्रव्य-क्षेत्रकाल- भावसे और युगपद् स्वपरद्रव्य – क्षेत्र - काल भावसे कथन किया जाने पर 'अस्ति, नास्ति और अवक्तव्य' । यह ( उपरोक्त बात ) अयोग्य नहीं है, क्योंकि सर्व वस्तु ( १ ) स्वरूपादिसे 'अशून्य' है, (२) पररूपादिसे 'शून्य' है, (३) दोनोंसे ( स्वरूपादिसे और पररूपादिसे ) 'अशून्य और शून्य' है, (४) दोनों ( स्वरूपादिसे पररूपादिसे ) एक साथ ही साथ 'अवाच्य' हैं, भंगोंके संयोगसे कथन करने पर (५) 'अशून्य और अवाच्य' हैं, (६) 'शून्य और अवाच्य' हैं, (७) 'अशून्य, शून्य और अवाच्य' हैं ||१४|
संस्कृत तात्पर्यवृत्ति गाथा - १४
अथ सर्वविप्रतिपत्तीनां निराकरणार्थं प्रमाणसप्तभंगी कथ्यते ।
"एकस्मिन्नविरोधेन प्रमाणनयवाक्यतः । सदादिकल्पना या च सत्यभङ्गीति सा मता ।।
सिय अस्थि- स्यादस्ति स्यात्कथंचिद्विवक्षितप्रकारेण स्वद्रव्यादिचतुष्टयापेक्षया अस्तीर्त्यः १ । सिय णत्थि - स्यान्नास्ति स्यात्कथंचिद्विवक्षितप्रकारेण परद्रव्यादिचतुष्टयापेक्षया नास्तीत्यर्थः २ । सिय अस्थिणत्थि स्यादस्तिनास्ति, स्यात्कथंचिद्विवक्षितप्रकारेण क्रमेण स्वपरद्रव्यादिचतुष्टयापेक्षया अस्तिनास्तीत्यर्थः ३ । सिय अव्वत्तव्यं यस्यादवक्तव्यं स्यात्कथंचिद्विवक्षितप्रकारेण युगपद्वक्तुमशक्यत्वात् ‘क्रमप्रवृत्तिभारती' ति वचनात् युगपत्स्वपरद्रव्यादिचतुष्टयापेक्षयाऽवक्तव्यमित्यर्थः ४ । पुणोवि तत्तिदयं पुनरपि तत्त्रितयं 'सियं अस्थि अव्वतव्वं' स्यादस्त्यवक्तव्यं स्यात्कथंचिद्विवक्षितप्रकारेण स्वद्रव्यादिचतुष्टयापेक्षया युगपत्स्वपरद्रव्यादिचतुष्टयापेक्षया च अस्त्यवक्तव्यमित्यर्थः ५ । 'सियणत्थि अवत्तव्वं' स्यान्नास्त्यवक्तव्यं स्यात्कथंचिद्विवक्षितप्रकारेण परद्रव्यादिचतुष्टयापेया युगपत्स्वपरद्रव्यादिचतुष्टयापेक्षया च नास्त्यवक्तव्यमित्यर्थः ६ । सिय अतिथणत्यि अव्वत्तव्यं' स्यादस्ति नास्त्यवक्तव्यं स्यात्कथंचिद्विवक्षितप्रकारेण क्रमेण स्वपरद्रव्यादिचतुष्टयापेक्षया युगपत्स्वपरद्रव्यादिचतुष्टयापेक्षया च अस्ति नास्त्यवक्तव्यमित्यर्थः ७ । संभवदि- संभवति । किं कर्तृ । दव्वं द्रव्यं खु स्फुटं । कथंभूतं । सत्तभंग-सप्तभंगं । केन । आदेसवसेण- प्रश्नोत्तरवशेन ।

Translation AI Generated

## The Sevenfold Predicament (Saptabhangi)

**The term 'syāt' (perhaps) is used as an indeclinable word in the sense of 'kathंचit' (in some way), which negates the absolute affirmation and indicates anekanta (multi-facetedness).**

Here, (1) when a substance is described in relation to its own substance, space, time, and mode, it is 'asti' (is). (2) When a substance is described in relation to another substance, space, time, and mode, it is 'nāsti' (is not). (3) When a substance is described in relation to its own substance, space, time, and mode, and then in relation to another substance, space, time, and mode, it is 'asti and nāsti' (is and is not). (4) When a substance is described simultaneously in relation to its own substance, space, time, and mode, and in relation to another substance, space, time, and mode, it is 'avaktāvya' (unspeakable). (5) When a substance is described in relation to its own substance, space, time, and mode, and simultaneously in relation to its own and another substance, space, time, and mode, it is 'asti and avaktāvya' (is and unspeakable). (6) When a substance is described in relation to another substance, space, time, and mode, and simultaneously in relation to its own and another substance, space, time, and mode, it is 'nāsti and avaktāvya' (is not and unspeakable). (7) When a substance is described in relation to its own substance, space, time, and mode, in relation to another substance, space, time, and mode, and simultaneously in relation to its own and another substance, space, time, and mode, it is 'asti, nāsti, and avaktāvya' (is, is not, and unspeakable).

**This (above mentioned) is not inappropriate, because all things (1) are 'ashunya' (non-empty) in relation to their own nature, etc., (2) are 'shunya' (empty) in relation to another nature, etc., (3) are 'ashunya and shunya' (non-empty and empty) in relation to both (their own nature, etc., and another nature, etc.), (4) are 'avachya' (unspeakable) in relation to both (their own nature, etc., and another nature, etc.) simultaneously, (5) are 'ashunya and avachya' (non-empty and unspeakable) when described in relation to the combination of the predicaments, (6) are 'shunya and avachya' (empty and unspeakable), (7) are 'ashunya, shunya, and avachya' (non-empty, empty, and unspeakable).** ||14||

**Verse 14 of the Sanskrit Tatparya Vritti**

Now, in order to refute all contradictions, the sevenfold predicament of evidence is explained.

"From a statement of evidence without contradiction,
The conception of existence, etc., which is the sevenfold predicament of truth, is considered to be true."

**Explanation:**

* **Siy Asthi:** 'Syāt asti' (perhaps is) - meaning, in some way, in relation to its own substance, space, time, and mode, it is 'asti' (is).
* **Siy Natthi:** 'Syāt nāsti' (perhaps is not) - meaning, in some way, in relation to another substance, space, time, and mode, it is 'nāsti' (is not).
* **Siy Asthi Natthi:** 'Syāt asti nāsti' (perhaps is and is not) - meaning, in some way, in relation to its own substance, space, time, and mode, and then in relation to another substance, space, time, and mode, it is 'asti and nāsti' (is and is not).
* **Siy Avvattavya:** 'Syāt avaktāvya' (perhaps unspeakable) - meaning, in some way, because it is impossible to speak simultaneously, as per the statement 'kram pravritti bharati' (the flow of the sequence), in relation to its own and another substance, space, time, and mode, it is 'avaktāvya' (unspeakable).
* **Punovitti Tattidayam:** 'Syāt asti avvattavya' (perhaps is and unspeakable) - meaning, in some way, in relation to its own substance, space, time, and mode, and simultaneously in relation to its own and another substance, space, time, and mode, it is 'asti and avaktāvya' (is and unspeakable).
* **Siy Natthi Avvattavya:** 'Syāt nāsti avvattavya' (perhaps is not and unspeakable) - meaning, in some way, in relation to another substance, space, time, and mode, and simultaneously in relation to its own and another substance, space, time, and mode, it is 'nāsti and avaktāvya' (is not and unspeakable).
* **Siy Asthi Natthi Avvattavya:** 'Syāt asti nāsti avvattavya' (perhaps is, is not, and unspeakable) - meaning, in some way, in relation to its own substance, space, time, and mode, in relation to another substance, space, time, and mode, and simultaneously in relation to its own and another substance, space, time, and mode, it is 'asti, nāsti, and avaktāvya' (is, is not, and unspeakable).

**Sanbhavati:** (It is possible)
**Kim Kartr:** (What is the agent?)
**Davyam:** (Substance)
**Khub Spuṭam:** (Clearly)
**Kathambhūtam:** (How is it?)
**Satta Bhang:** (Sevenfold Predicament)
**Kena:** (By what?)
**Ādesavaseṇ:** (By the question and answer)