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CHAPTER X
167
COMMENTARY The Saptabhangi Naya has already been described in detail. The use of 'syāt' characterises this. This proves that the absolute one-sided view cannot be accepted.
The sense of ‘syāt' is also expressed by words such as ‘kathañchit', 'kinchit', 'kathañchana' etc. These are derived by affixes 'chit', 'chana' etc. to the words 'katham' ‘kim' etc.
स्याद्वादकेवलज्ञाने सर्वतत्त्वप्रकाशने। भेदः साक्षादसाक्षाच्च गवस्त्वन्यतमं भवेत् ॥105॥ syādvāda-kevalajñāne sarvatattva-prakāśane, bhedaḥ sākşādasāksāchcha hyavastva
nyatamam bhavet.
105. Syādvāda and Kevala knowledge (omniscience) illuminate all the tattvas (principles). Their difference is from pratyaksa and paroksa. That which is beyond these two kinds of knowledge is not a substance.
COMMENTARY
The seven principles (tattvas) of Jainism are jiva, ajiva, āsrava, bandha, samvara, nirjarā and mokşa. As these are established by Syādvāda and Kevala knowledge, these are said to illuminate all tattvas. Immediate perception falls under Kevelajñāna and mediate perception falls under Syādvāda. There cannot be any substance which is not the subject of perception of either of these two knowledges.
सधणैव साध्यस्य साधादविरोधतः। RIIGIGYforeffagtaray Bulat 74: 11106|| sadharmaņaiva sādhyasya sādharmyādavirodhataḥ,
syādvāda-pravibhaktārtha--viseșavyañjako nayaḥ. 1. “जीवादयः सप्त पदार्थास्तत्त्वं, 'जीवाजीवास्रवबन्धसंवरनिर्जरामोक्षास्तत्त्वम्' इति वचनात् ।
caufauiculaster FIGICODOMşhut: Harayonigahelyi” Aștasahasri.
