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 59

4
पंचास्तिकाय प्राभृत
५५
अर्थात् कथंचित् या किसी अपेक्षा से द्रव्य है अर्थात् द्रव्य अपने ही द्रव्य, क्षेत्र, काल, भावरूप चतुष्टयकी अपेक्षासे है । (२) स्यात् नास्ति अर्थात् कथंचित् या किसी अपेक्षासे द्रव्य नहीं है अर्थात् परद्रव्य, क्षेत्र, काल, भावरूप पर चतुष्टकीय अपेक्षासे द्रव्य नहीं है । (३) स्यात् अस्ति नास्ति अर्थात् कथंचित् द्रव्य है व नहीं दोनों रूप है । अर्थात् स्वचतुष्टयकी अपेक्षासे है परचतुष्टयकी अपेक्षा नहीं है (४) स्यात् अवक्तव्य अर्थात् कथंचित् द्रव्य वचनगोचर नहीं है अर्थात् एक समयमें यह नहीं कहा जा मकता कि द्रव्य स्वचष्ट्रयको अपेक्षा है व परचतुष्टयकी अपेक्षा नहीं है क्योंकि कहा है-क्रमप्रवृत्तिर्भारती अर्थात् वाणी क्रम- क्रमसे ही बोली जा सकती है। (५) स्यात् अस्ति अवक्तव्य अर्थात् कथंचित् द्रव्य है और अवक्तव्य दोनों रूप है । अर्थात् स्वद्रव्यादिचतुष्टयकी अपेक्षासे है परन्तु एक साथ स्वपरद्रव्यादि चतुष्टयकी अपेक्षा अवक्तव्य है । (६) स्यात् नास्ति अवक्तव्य अर्थात् कथंचित् द्रव्य नहीं और अवक्तव्य दोनों रूप है अर्थात् परद्रव्यादि चतुष्टयकी अपेक्षा नहीं है परन्तु एक साथ स्वपरद्रव्यादि चतुष्टयकी अपेक्षा अवक्तव्य है । (७) स्यात् अस्ति नास्ति अवक्तव्य अर्थात् किसी अपेक्षासे है व नहीं तथा अवक्तव्य तीनोंरुप है अर्थात् क्रमसे स्वचतुष्टयकी अपेक्षा है, पर चतुष्टय की अपेक्षा नहीं है परन्तु एक साथ स्वपरचतुष्टयकी अपेक्षा अवक्तव्य है। इस तरह ये सात भंग प्रश्नके उत्तरके यशसे द्रव्यमें संभव है। अर्थात् (९) क्या द्रव्य है ? (२) क्या द्रव्य नहीं है ? (३) क्या द्रव्य दोनों रूप है ? (४) क्या द्रव्य अवक्तव्य है ? (५) क्या द्रव्य अस्ति और अवक्तव्य दो रूप हैं ? (६) क्या द्रव्य नास्ति और अवक्तव्य दो रूप है ? (७) क्या द्रव्य अस्ति नास्ति और अवक्तव्य तीन रूप है ? इन प्रश्नोंके किये जानेपर उनका सात प्रकार ही समाधान उत्तरमें किया जाता है। यह प्रमाण सप्तभंगीका स्वरूप कहा ।
एक ही द्रव्य किस तरह सात भंगरूप होता है ? ऐसा प्रश्न होनेपर उसका समाधान करते हैं कि जैसे देवदत्त नामका पुरुष एक ही है वही मुख्य और गौणकी अपेक्षासे बहुत प्रकार है सो इस तरह है- कि वही देवदत्त अपने पुत्रकी अपेक्षासे पिता कहा जता है । वही अपने पिताकी अपेक्षासे पुत्र कहा जाता है । मामाकी अपेक्षासे भानजा कहा जाता है, वही अपने भानजेकी अपेक्षासे मामा कहा जाता है। अपनी स्त्रीकी अपेक्षासे भर्तार कहा जाता है, अपनी बहनकी अपेक्षासे भाई कहा जाता है। अपने शत्रुकी अपेक्षा शत्रु कहा जाता हैं वहीं अपने इष्टको अपेक्षा मित्र कहा जाता है इत्यादि । तैसे एक ही द्रव्य मुख्य और treat अपेक्षा वशसे सात भंग रूप हो जाता है। इसमें कोई दोष नहीं है, यह सामान्य व्याख्यान है । यदि इससे सूक्ष्म व्याख्यान करें तो द्रव्यमें जो सत् एक नित्य स्वभाव हैं,

Translation AI Generated

## Sevenfold Predicament (Saptabhangi)

**4. Panchaastikaya Prabhrit**

**55.**

**(1)** **Syat Asti:** Meaning, in some respects, the substance exists. This means the substance exists in relation to its own substance, space, time, and mode of existence (the fourfold).

**(2)** **Syat Nasti:** Meaning, in some respects, the substance does not exist. This means the substance does not exist in relation to other substances, space, time, and mode of existence (the fourfold).

**(3)** **Syat Asti Nasti:** Meaning, in some respects, the substance both exists and does not exist. This means it exists in relation to its own fourfold but does not exist in relation to the other fourfold.

**(4)** **Syat Avaktvy:** Meaning, in some respects, the substance is inexpressible. This means it cannot be said at one time whether the substance exists in relation to its own fourfold or not in relation to the other fourfold, because it is said, "Kramapravritti Bharti" - speech can only be spoken in a sequential manner.

**(5)** **Syat Asti Avaktvy:** Meaning, in some respects, the substance exists and is inexpressible. This means it exists in relation to its own substance, space, time, and mode of existence, but simultaneously, its relation to its own and other substances, space, time, and mode of existence is inexpressible.

**(6)** **Syat Nasti Avaktvy:** Meaning, in some respects, the substance does not exist and is inexpressible. This means it does not exist in relation to other substances, space, time, and mode of existence, but simultaneously, its relation to its own and other substances, space, time, and mode of existence is inexpressible.

**(7)** **Syat Asti Nasti Avaktvy:** Meaning, in some respects, the substance exists, does not exist, and is inexpressible. This means it exists in relation to its own fourfold, does not exist in relation to the other fourfold, but simultaneously, its relation to its own and other substances, space, time, and mode of existence is inexpressible.

In this way, these seven predicaments are possible in relation to substance.

**(1)** Does the substance exist?
**(2)** Does the substance not exist?
**(3)** Does the substance both exist and not exist?
**(4)** Is the substance inexpressible?
**(5)** Does the substance exist and is inexpressible?
**(6)** Does the substance not exist and is inexpressible?
**(7)** Does the substance exist, not exist, and is inexpressible?

When these questions are asked, they are answered in these seven ways. This is the nature of the Sevenfold Predicament.

How can the same substance have seven predicaments? To answer this, consider Devadatta, a man. He is one, but he is also many in relation to different perspectives. Devadatta is a father in relation to his son, a son in relation to his father, a nephew in relation to his uncle, an uncle in relation to his nephew, a husband in relation to his wife, a brother in relation to his sister, an enemy in relation to his enemy, and a friend in relation to his friend. Similarly, the same substance can have seven predicaments in relation to different perspectives. There is no fault in this, it is a general explanation.

If we want a more subtle explanation, then the substance has an inherent nature of being, which is eternal...