४०. स्याद्वाद व सप्तभंगी-सूत्र

अवरो–प्परसावेक्खं, णय–विसयं अह पमाणविस्यं वा ।

तं सावेक्खं भणियं, णिरवेक्खं ताण विवरीयं ॥1॥

 

परस्परसापेक्षो, नयविषयोऽथ प्रमाणविषयो वा।

तत् सापेक्षं भणितं, निरपेक्षं तयोर्विपरीतम् ॥1॥

 

परस्पर सापेक्ष हो, नय या रहे प्रमाण ।

संबंधित सापेक्ष रहे, शेष निरपेक्ष जाण ॥4.40.1.714॥

 

नय का विषय हो या प्रमाण का, परस्पर सापेक्ष विषय को ही सापेक्ष कहा जाता है और इससे विपरीत को निरपेक्ष कहा जाता है।

Whether the subject be that of stand point (naya) or that of pramana (Authority/knowledge) mutually unrealted subjects alone called “Related” (Sapeksha) and mutually unrelated subject is called unrelated (Nirpeksha) the subject of pramamana (of Naya (stand point) is in necessity of pramans (Authority) and other opposite Authority knowledge) is in necessity of all the stand points (Nayas) and the subject stand points (Naya). That is why it is called related (Sapeksha). The object of naya or pramana; if it is conditional, is called relative, and if not, absolute. The object whether of naya or pramana, is called relative, if it is conditional, and absolute, if it is unconditional. (714)

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णियम–णिसेध–सीलो, णिपाद्णादो य जो हु खलु सिद्दो ।

सो सियसद्दो भणिओ, जो सावेक्खं पसाहेदि ॥2॥

 

नियमनिषेधनशीलो, निपातानाच्च यःखलु सिद्धः ।

स स्याच्छब्दो भणितः’ यः सापेक्षं प्रसाधयति ॥2॥

 

सर्वथा का निषेध करे, स्यात् निपात से सिद्ध।

स्यात् अर्थ सापेक्ष, होती यही वस्तु ये सिद्ध ॥4.40.2.715॥

 

जो सदा नियम का निषेध करता है उस शब्द को स्यात् कहा गया है। यह वस्तु को सापेक्ष सिद्ध करती है।

The word “syat” always negates (denies) the rule and us accomplished (siddha) in the shape of a full (Nipata). This word proves and object to be related one (Sapeksha). The word `Syat’ is said to be one that negates all unconditionally, one that is of the grammatical form called nipata (an underived particle) and one that demonstrates all things as conditional. (715)

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सत्तेव हंति भंगा, पमाण–णय–दुणय–भेद–जुत्ता वि ।

सि सावेक्खं पमाणं, णएण णय दुणय णिरवेक्ख ॥3॥

 

सप्तैव भवन्ति भङ्गाः,  प्रमाणनयदुर्नयभेदयुक्ताः अपि।

स्यात् सापेक्षं प्रमाणं, नयेन नया दुर्नया निरपेक्षाः ॥3॥

 

सात अंग है स्यात् के, नय, दुर्नय, प्रमाण ।

नय, प्रमाण सापेक्ष है, विरुद्ध दुर्नय जान  ॥4.40.3.716॥

 

स्यात् लगाकर कथन करना स्याद्वाद का लक्षण है। इसके 7 भंग है। स्यात् सापेक्ष भंगों को प्रमाण कहते हैं। नय युक्त भंगों के नय कहते हैं और निरपेक्ष भंगों को दुर्नय।

(The characteristic of syadavada is the use of the word of ‘syat’ (i.e. related to/in relation of) after every sentence (or pharse) in support of the relativity of many facet object (Anika-Dharmavastu/soul having many attributes). In this (nyaya) there are seven view points of speech due to the classification (division) of pramana (Authority/knowledge) naya (standpoints) and Durnaya (Bad stand point). The relative stand points (view points) are called pramanas (Authority). The view points associated with nayas and unrelated view points are called Durnayas (bad stand points). The predications are seven – be they of the form of pramana or a naya proper or a naya improper. The statement characterized by syat (in same respect) is pramana, that which does not rule out the other probabilities is naya proper, and that which absolutely negates the other probabilities is naya proper, and that which absolutely negates the other probabilities is naya improper. (716)

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अत्थि त्ति णत्थि दो विय, अव्वत्तव्वं सिएण संजुत्तं ।

अव्वत्तव्वा ते तह, पमाणभंगी सुणायव्वा ॥4॥

 

अस्तीति नास्ति द्वापपि, च अवक्तव्यं स्याता संयुक्तम् ।

अवक्तव्यास्ते तथा, प्रमाणभङ्गी सुज्ञातव्या ॥4॥

 

दोनों है और है नहीं, स्यात् जुड़ता साथ।

अस्ति नास्ति, वक्तव्य नहीं, भंग प्रमाण है सात ॥4.40.4.717॥

 

स्यात् अस्ति, स्यात् नास्ति, स्यात् अस्ति नास्ति, स्यात् अवक्तव्य, स्यात् अस्ति अवक्तव्य, स्यात् नास्ति अवक्तव्य, स्यात् अस्तिनास्ति अवक्तव्य, इन्हें प्रमाण सप्तभंगी जानना चाहिये।

The authority of the point of view of speech of seven kinds (The pramana saptabhangi) consists of the point of view of seven kinds: 1. Relatively is; 2. Relatively is not; 3. Relatively is and is not; 4. Relatively is unpredicable; 5. Relatively is and is unpredictable; 6. Relatively is not and is unpredictable; and 7. Relatively is, and is not and is unpredicable. `Is’, `is not’, `is and is not’, `is indescribable’, `is and is  indescribable’, `is not and indescribable’, and `is, is not and is indescribable’ -these seven predications, each containing the word `syat’ constitute predications of the form of Pramana. (717)

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अत्थि–सहावं दव्वं, सद्दव्वादीसु गाहियणएण ।

तं पि य णत्थि–सहावं, परदव्वादीहि गहिएण ॥5॥

 

अस्तिस्वभावं द्रव्यं, स्वद्रव्यादिषु ग्रहकनयन ।

तदपि च नास्तिस्वभावं, पदद्रव्यादिभिर्गृ हीतेन ॥5॥

 

अस्तित्व स्वरुप द्रव्य रहे, क्षेत्र, काल गुण भाव।

द्रव्य, क्षेत्र पर काल हो, नास्ति रहे स्वभाव ॥4.40.5.718॥

 

स्व-द्रव्य, स्वक्षेत्र, स्वकाल और स्वभाव की अपेक्षा द्रव्य अस्तित्व स्वरूप है। वही पर-द्रव्य, पर-क्षेत्र, पर-काल और पर-भाव की अपेक्षा नास्तिस्वरूप है।

The substance exists as entity from the view point of its own subject matter, place, time and nature. The same (substance) is not entity (Non-substance/adravya from the entity point of view of the subjects matter place, time and nature of non substance (pardravya). Each substance grasped in the form of `this substance’ etc. is of the nature of something existent, the same grasped in the form of’ a substance other than this one’ etc. is of the nature of something nonexistent. (718)

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उहयं उहयणएण, अव्वत उत्तव्वं च तेण समुदाए ।

ते तिय अव्वत्तव्वा, णिय–णिय–णिय–णय–अत्थ–संजोए ॥6॥

 

उभयमुभयनयेना–वक्तव्यं च तेन समुदाये।

ते त्रिका अवक्तव्या, निजनिजनयार्थसंयोगे ॥6॥

 

‘स्व’ से है ‘पर’ से नहीं, इक ना शब्द बताय ।

दो धर्म इक साथ हो, वक्तव्य नहीं कहलाय ॥4.40.6.719॥

 

स्व-द्रव्यादि चतुष्टय और पर-द्रव्यादि चतुष्टय दोनों की अपेक्षा लगाने पर एक ही वस्तु स्यात्-अस्ति और स्यात्-नास्ति स्वरूप होती है। दोनों धर्मों को एक साथ कहने की अपेक्षा से वस्तु अवक्तव्य है। इसी प्रकार अपने-अपने नय के साथ अर्थ की योजना करने पर अस्ति-अवक्तव्य, नास्ति अवक्तव्य और अस्ति-नास्ति अवक्तव्य है।

The same object ‘relatively is’ and relatively is not in relation to the quarternary of its own substance etc., and the quaternary of non substance etc. The object is unpredicable in relation to the statement of both natures to be made simultaneously. (if statements under syat asti nasti are attempted to be made at once it can not be done). Hence the (unpredictability) in the same manner if the statements are attempted to be made from other strand point the consequences are the statements of “Relatively” is and is unpredictable” and “Relatively is not and is unpredicable” and “Relatively and is not and is unpredicable”. When grasped in both the above forms it is of the nature of something existent as well as non-existent, when simultaneously grasped in both the above forms, it is something indescribable in three additional forms, in as much as, it is at the same time also treated as something existent, something nonexistent,or something both existent and not-existent. (719)

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अत्थि त्ति णत्थि उहयं अव्वत्तव्वं तहेव पुण तिदयं ।

तह सिय णयणिरवेक्खं, जाणसु दव्वे दुणयभंगी  ॥7॥

 

एकनिरुद्धे इतरः, प्रतिपक्षो अपरश्च स्वभावः।

सर्वेषां स स्वभावे, कर्तव्या भवन्तितथा भङ्गाः ॥7॥

 

है, नहीं, और उमय है, ज़ोर एक पर जाय।

स्यात पद निरपेक्ष–नय, दुर्नय भंग कहाय ॥4.40.7.720॥

 

स्यात् पद कथा नय-निरपेक्ष होने पर यही सातों भंग दुर्नय भंगी कहलाते है। जैसे वस्तु अस्ति ही है, नास्ति ही है, उभयरूप ही है, अवक्तव्य ही है, अस्ति अवक्तव्य ही है, नास्ति अवक्तव्य ही है या अस्ति-नास्ति अवक्तव्य ही है। (किसी एक ही दृष्टिकोण पर ज़ोर देना तथा दूसरे की सर्वथा उपेक्षा करना दुर्नय है।)

These seven points of view become bad-naya (Durnaya) points of view, when they are not unrelated syand points, for example statements “The substance “is”, “is not”, “is and is not”, “is unpredicable” or “is and is not and is unpredicable” alone. (The purpose being; insistence on one aspect or on one point of view regardless of other aspects or points of view give rise to bad naya/Durnaya).Is’, `Is not’, `is and is not’, `is indescribable’, `is and is indescribable’ `is not and is indescribable’, and `is, not and isindescribable’ – these very seven predications, pertaining to a substance, when characterized by `syat’ (in some respect are called improper nayas). (720)

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एक–णिरुद्धेइयरो, पडिवक्खो अवरे या सब्भाओ ।

सव्वेसिं स सहावे, कायव्वा होई तह भंगा ॥8॥

 

एकनिरुद्धे इतर, प्रतिपक्षो अपरश्च स्वभावः।

सर्वेषां स स्वभावे, कर्तव्या भवन्ति तथा भङ्गाः ॥8॥

 

धर्म ग्रहण कर एक का, प्रतिपक्षी संग आय ।

धर्म दोनों साथ चले, स्यात् भंग ही भाय ॥4.40.8.721॥

 

वस्तु के एक धर्म को ग्रहण करने पर उसके प्रतिपक्षी दूसरे धर्म का भी ग्रहण अपने आप हो जाता है क्योंकि दोनों ही धर्म वस्तु के स्वभाव है। अतः सभी वस्तु धर्मों में सप्तभंगी की योजना करनी चाहिये।

When we accept (understand) one nature (attribute) of the object (or soul), automatically we accept its counterpart because both natures (attributes) are inherent in the nature of the objects (soul). Hence the scheme of seven points of view should be applied to all the attributes of the object (soul). When one property of a thing is grasped, the property opposed to it is also grasped automatically because both these properties constitute the nature of this thing. Thus in respect of nature of all things, the aforesaid predications are to be made. (721)

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