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CHAPTER X
173 These are the sūnyavāda and Apohavāda. The former laid down the nothingness, absence, shallowness or contradictoriness of everything; the latter upheld the impossibility even of defining.” For genera do not exist in nature, or even in our mind. If you will define a cow, you may say that it is not a horse, not an elephant, in short, not a non-cow, but really you do not get further by that."! The Jain view as laid down in the previous verses refutes these views and lays down Anekāntavāda distinguished by the use of the word 'syāt'.
विधेयमीप्सितार्थाङ्गं प्रतिषेध्याविरोधि यत्। petardusuraffa PIIGIGHRufa: 1|113|| vidheyamīpsitārthāngam pratiședhyāvirodhi yat, tathaivādeya-heyatvamiti syādvāda-samsthitiḥ.
113. That which is mentioned as the object of our desire, refuting its opposite goes in the same manner as its accep-tance or discarding. Syādvāda is established in this way.
COMMENTARY
When we want to have a pitcher, we say “bring a pitcher.' This necessarily goes to mean that we do not want to have a picture. The acceptance of pitcher and discarding other things necessarily comes from our intention. In this manner, the seven modes of predication (Sapta-bhargi) are accepted by refuting opposites and accepting viseșa.? .
इतीयमाप्तमीमांसा विहिता हितमिच्छताम्। सम्यमिथ्योपदेशार्थविशेषप्रतिपत्तये ॥14॥
1. Pravachana-sāra by B. Faddagon, Note, p.8.
For refutation, see pages 84-85 2. "Tefastauftdurchfastara FIGC: ubudt
H
T
ACI” Astašati.
