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(५) उन्मार्ग-जो परस्पर विरोधी तथ्यो का प्रतिपादन करता है। जैसे कभी कहता है-"न हिंस्यात् सर्व भूतानि।"-"किसी जीव की हिंसा मत करो।" और कभी यज्ञ के लिए पशु बलि का विधान करता है।
(६) अनुपदेश-सर्व क्षणिकवादी प्रत्येक पदार्थ को क्षण-क्षण मे विनाश होता मानते है। प्रथम क्षण जो आत्मा है, वह दूसरे क्षण में विनष्ट हो जाता है। ऐसी स्थिति मे कौन किसे उपदेश दे सकता है ?
(७) मिथ्यादर्शन-मिथ्या दृष्टिकोण या मिथ्या उपदेश है।
इन सात कारणो से एकान्तवादी दर्शन दुर्नय हैं। इसलिए शब्दनय परसमयवक्तव्यता को स्वीकार नहीं करता। एकान्त आग्रह टूटने की स्थिति में वे ‘स्याद्' पद की सापेक्षता के साथ सुनय होकर स्वसमयवक्तव्यता के अन्तर्गत आ जाते हैं। (अनु., मलधारी वृत्ति, पत्र २४४)
(3) All the three Shabda nayas (verbal viewpoints) accept only one kind of vaktavyata (explication), namely Svasamaya vaktavyata (explication of one's own doctrine). This is because Parasamaya vaktavyata (explication of doctrine of others) is not real due to being perverse, irrational, unreal, inactive, wrong path, non-teaching and false teaching. Therefore the only (worthy) vaktavyata (explication) is Svasamaya vaktavyata (explication of one's own doctrine) and not Parasamaya vaktavyata (explication of doctrine of others) or Svasamaya-parasamaya vaktavyata (explication of doctrines of self and others).
This concludes the description of vaktavyata (explication).
Elaboration—This aphorism clarifies which of the aforesaid explications conforms to which naya (viewpoint).
The different nayas cover the complete range of perspectives starting from the mundane angle to the precise form of a thing. The clarification of nayas related to vaktavyata (explication) have been explained here in this context.
Of the seven nayas, the first three Naigam, Samgraha and Vyavahar (co-ordinated, generalized and particularized viewpoints) convey that following the existing convention and tradition all the said three types of vaktavyata (explication) are acceptable.
Rijusutra naya (precisionistic viewpoint) is concerned only with the present. According to it, the first two types are acceptable. At a given moment either doctrine of the self or that of the other is explicable. Thus सचित्र अनुयोगद्वार सूत्र
Illustrated Anuyogadvar Sutra-2
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