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ન્યાયકુસુમાંજલિ.
[ 2014(૮) જે એકજ શબ્દ વડે અનેક ધર્મોને બંધ થાય છે એમ
માનવામાં આવે તે સર્વે અર્થોમાં એકશખવાતા પ્રાપ્ત થશે. આથી શબ્દની અપેક્ષાએ ધર્મો ભિન્ન માનવા HE
PIETG: 1
सर्व वस्तु च वर्त्तते सदसदाद्यानन्तधर्मात्मकं
सन् वा ऽसन्नथवा प्रसिध्यतितरामेकान्ततोऽर्थो नहि। स्वद्रव्यादिकतः सदेव हि परद्रव्यादितोऽसत् पुन
हानिः स्यान्न किमन्यथेतरगतात्मापत्तितः स्वात्मन: ? ॥२२॥
Every object has infinite attributes such as existence, non-existence and the like; for, no object can be exclusively said to be existing or non-existing. It does exist when considered with reference to its own Dravya, Kshetra, Kala and Bhava and is really non-existing when looked at from the stand-point of Dravya, etc., of any other object; otherwise, will not there arise a difficulty namely that a substance will lose its own nature by its being identified with some other substance ? (22)
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Syadvada.
Notes:-Syadvada ascertains an object from all possible stand-points. It is considered of so great an importance by the Jainas, that this name is froquently employed as a synonym for the Jaina system itself. The statement made about an object after considering it from every stand-point gives us the
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