________________
विद्यार्थी जैन धर्म शिक्षा
९०] अन्य मनोंका बहुत कुछ वैमनस्य था। एक दूसरेका खंडन किया जाता था। आजकलके अजैन विद्वानाने स्याद्वादको समझकर इसकी बहुत प्रशंसा लिखी है। मै कुछ मत ऐसे विद्वानोक बताता हूं। डाक्टर भंडारकर बम्बई कहते है
There are two ways of looking at things--one called Dravyarthiānaya and the other Paryayarthanaya The production of a jar is the production of something, not pre viously existing, if we take the latter point of view, 1 e as Paryaya or modification, rhile it is not the production of something not previously existing, when we look at it from the former point of vier, L. e as a Drarya or substance.
So then soul becomes through his merits or dements, a god, a man or a denizen of hell, from the first point of wew, the being is the same, but from the second he is not the same, i e, different in each case So that you can confirm or deny something of a thing at one and the same time,
This Leads to the celebrated Sapta Bhangi Naya or the seven modes of assertion.
You can confirm existence of a thing from one point of Few (Syad Asti), deny it from another (Syad Nasli, and affirm both existence and non-existence wih' reference to it at different times (Sayd Astinasti , If you should think of affirming both exstence and non-existence at the same time from the same point of view, you must say that thing can not be spoken of (Syad Araltarya) .. It is not mesnt by these modes as there is no certainty or that ye have to deal with probabilities only, as some scholars have thought. All that is implied is that erery assertion which is true is true only under certain conditions of space, time etc
भावाथ-पदार्थोके विचार करनेके दो मार्ग है-एक द्रव्यार्थिक नय, दूसग पर्यायार्थिक नय । जैसे मिट्टीका घड़ा बना, तक,
