Samanvayasutra

समन्वयसूत्र

७२२ सव्वं पि अणेयंतं, परोक्ख-रूवेण जं पयासेदि।
तं सुय-णाणं भण्णदि, संसय-पहुदीहि परिचत्तं।।१।।

जो ज्ञान यद्यपि परोक्षतया जनाता, नैकान्तरूप सबको फिर भी बताता।
है संशयादिक प्रदोष-विहीन साता, तू जान मान ‘श्रुतज्ञान‘ वही कहाता।।१।।

722. The scriptural knowledge (shrat-Jana) is free of doubts etc. It completely, though indirectly shows, all the objects which by nature have many facets or and multiple aspects (Anekant-rupa).

७२३ लोयाणं ववहारं, धम्म-विवक्खाइ जो पसाहेदि।
सुय-णाणस्स वियप्पो सो वि णओ लिंग-संभूदो।।२।।

जो वस्तु के इक अपेक्षित धर्म द्वारा, सादे सुकार्य जग के, नय ओ पुकारा।
औ भेद भी नय वही श्रुत-ज्ञान का है, माना गया तनुज भी अनुमान का है।।२।।

723. The stand point (Naya) accomplishes people’s behaviour (lok-vyavhar) in relation to some particular attribute (Dharma/nature/aspect) of the object (soul). Naya is a kind of scriptural knowledge and arises out of linga (sign/mark/symptom).

७२४ णाणा-धम्म-जुदं-पि-य, एयं धम्म पि वच्चदे अत्थं।
तस्सेय-विवक्खादो, णत्थि विवक्खा हु सेसाणं।।३।।

होते अनंत-गुण-धर्म-पदार्थ में हैं, पै एक को ही चुनता नय ठीक से है।
तत्काल क्योंकि रहती उसकी अपेक्षा, हो शेष गौण गुण, ना उनकी उपेक्षा।।३।।

724. The characteristic of Naya is; that is takes in its purview, only one of the many attributes of the object(soul) because at that movement, the discourse is related to that particular attribute only that

७२५ ते सावेक्खा सुणया, णिरवेक्खा ते वि दुण्णया होंति।
सयल-ववहार-सिद्धी, सु-णयादो होदि णियमेण।।४।।

सापेक्ष ही सुनय हो सुख को संजोतं, माने गए कुनय हैं निरपेक्ष होते।
संपन्न हो सुनय से व्यवहार सारे, नौका समान भव पा हमें उतारे।।४।।

725. The stand points (Nayas) are, inspite of being contradictory to each other are good stand points (Sunayas), as they are related with each other. Others are bad stand points (Durnayas) as they are not so related. It is only with the business of the works is accomplished in accordance with rules (Niyampurvak).

७२६ जावंतो वयणपहा, तावंतो वा नया ‘वि‘ सद्दाओ।
ते चेव य पर-समया, सम्मत्तं समुदिया सव्वे।।५।।

ये वस्तुतः वचन हैं जितने सुहाते, है भव्य! जन नय भी उतने हि पाते।
मिथ्या अतः नय हटी कुपथ-प्रकाशी, सापेक्ष सत्य नय मोह-निशा विनाशी।।५।।

726. (In reality) there are as many stand points (Nayas) (In the world) as there are speech sects (vachan-panth/ways of speech); because all the words indicate some purpose or significance of the speaker; and in such words, there is the predominance of some particular attribute (Dharma) of the object. Hence the stand points which are obstinate (Hathagrahi/savadharana/inflexible) are relatively truthful (Sapeksha satyagrahi) and conjuncted with the word ‘syat’ (In relation to) are Right (Samyak).

७२७ पर-समएग-नय-मयं, तप्पडिवक्खनयओ निवत्तेज्जा।
समए व परिग्गहियं, परेण जं दोस-बुद्धीए।।६।।

एकांतपूर्ण कुनयाश्रित पंथ का वे, स्याद्वाद विज्ञ परिहार करें करावें।
औ ख्याति-लाभ-वश जैन बना हटी हो, ऐसा पराजित करो पुनि ना ऋुटि हो।।६।।

727. He who is the master of the laws of stand points (Naya vidhi ke jnanta) should refute obstinate and one sided (E’kant) cults/sects prevalent in the world, which propound transitoriness etc. according to Riju Sutra naya and the like with the help of substantial point of view, which propounds permanence etc. They should also correct the flows of such person who have inserted absolutism (Nirpeksha/paksha/any unrelated aspect) in the doctrines, preached by jinas, either out of ignorance or out or malice.

७२८ णियय-वयणिज्ज-सच्चा, सव्वणयापर-वियालणे मोहा।
ते पुण ण दिट्टसमयो, विभयइ सच्चे व अलिए वा।।७।।

सच्चे सभी नय निजी विषयों स्थलों में, झूठे परस्पर लड़षं निशि वासरों में।
‘ये‘ सत्य ‘वे‘ सब असत्य कभी अमानी, ऐसा विभाजित उन्हें करते न ज्ञानी।।७।।

728. All the stand points (nayas) are true in their own (individual) statements; (but) they become false in case they destroy/overrule the statements of other stand points the man with the vision of many sidedness or the man conversant with scriptures does not divide stand points (Nayas) by declaring (some) “These are true” and (others) “these are false).

७२९ न समेन्ति न य समेया, सम्मत्तं नेव वत्थुणो गमगा।
वत्थु-विद्यायाय नया, विरोहओ वेरिणो चेव।।८।।

ना वे मिले, यदि मिले तुम हो मिलाते, सच्चे कभी कुनय पै बन हैं न पाते।
ना वस्तु के गमक हैं उनमें न बोधि, सर्वस्व नष्ट करते रिपु से विरोधी।।८।।

729. The absolute stand points (Nayas) neither attains collectivity/communality (Samudayikata); nor they become right by being grouped (clubbed) together (Because) every such stand ppont being wrong, there well be extremely wrong (Mahamithyarupa) they do not become significant by being in groups; as they are not so, when they are separate. The reason thereof is; they are opposed (Contradictory) to each other like enemies by virtue of being absolute (Nirpeksha/unrelated).

७३॰ सव्वे समयंति सम्मं, चेग-वसाओ नया विरुद्धा वि।
भिच्च-ववहारिणो इव, राओ-दसाण-वसवत्ती।।९।।

सारे विरुद्ध नय भी बन जाय अच्छे, स्याद्वाद की शरण ले कहलाय सच्चे।
पाती प्रजा बल प्रजापति छत्र में ज्यों, दोषी अदोष बनते मुनि-संघ में ज्यों।।९।।

730. Just as many servants, serving with (for) different purposes, work under the control of one king or master or officer; or as many people quarreling with each other, come to terms (and establish friendship among themselves) by the efforts of some neutral intermediary; similarly all these contradictory stand points come to terms (and settle amicably by taking shelter under syadavada. In other words all the satnd points join hands with each other in a relative manner; and the willfulness (Savadharanata/obstinacy/determinateness) which is the cause of mutual antagonism disappears under the shade of the umbrella of Syadavad.

७३१ जगणेग-धम्मणो-वत्थुणो, तदंसे च सव्व-पडिवत्ती।
अंध व्व गयावयवे तो, मिच्छाद्दिट्ठिणो वीसु।।१॰।।

होते अनंत-गुण-द्रव्यन में सयाने, द्रव्यांश को अबुध पूरण द्रव्य माने।
छू अंग-अंग गज के प्रति अंग को ही, ज्यों अंध वे गज कहें, अयि भव्य-मोही।।१॰।।

731. Just as the opinions (ideas) of (some) born blind persons about the shape of the body of an elephant (who filt various limbs of the elephant e.g. tail, leg, trunk etc. with their hands) and deemed the body the elephant to be of that shape were mistaken; similarly those who know onlye one of the parts attributes/facet/aspect of an object (which consist of many parts/attributes/facets/aspects) and who proclaim “We know the object fully”.

७३२ जं पुण समत्त-पज्जाय-वत्थुगमग त्ति समुदिया तेणं।
सम्मत्तं चक्खुमओ, सव्वगया-वयव गहणे व्व।।११।।

सर्वांगपूर्ण गज को दृग से जनाता, तो सत्य ज्ञान गज का उसका कहाता।
सम्पूर्ण द्रव्य लखता सब ही नयों से, है सत्य ज्ञान उसका स्तुत साधुओं से।।१।।

732. Just as the knowledge of a man with proper eye sight who knows about the body of the elephant as the aggregate of all its limbs is correct similarly the knowledge of a man who is conversant with all the attributes or modes of soul with the help of the community of (all) stand points, is correct (samyak).

७३३ पण्णवणिज्जा भावा अणंतभागो दु अणभिलप्पाणं।
पण्णवणिज्जाणं पुण, अणंतभागो सुदणिबद्धो।।१२।।

संसार में अमित-द्रव्य अकथ्य भाते, श्री-वीर-देव कहते मित कथ्य पाते।
लो कथ्य का कथित भाग अनंतवाँ हैं, जो शास्त्ररूप वह भी बिखरा हुआ है।।१२।।

733. There are many such objects in the world which are indescribable (Anabhilapya/inexpressionable) words cannot describe them. The infinite part of such objects is aloen describable (Prajnapaniya). The scripture contain the infinite part of such describable objects (The idea underlying is under such circumstances, how can be established that the preposition of some particular scripture of some particular philosopher is absolutely true.

७३४ सयं सयं पसंसंता, गरहंता परं वयं।
जे उ तत्थ विउस्संति संसारं ते विउस्सिया।।१३।।

निन्दा तथापि नित जो पर के पदों की, शंसा अतीव करते अपने मतों की।
पांडित्य ये जन यशोऽर्थ दिखा रहे हैं, संसार को सघन और बना रहे हैं।।१३।।

734. Therefore those who admire their own views and condemn the views of others and in this way who show their scholarship in a connected manner (and are pedantic) are strongly bound with their mundane existence.

७३५ णाणा-जीवा णाणा-कम्मं, णाणा-विहं हवे लद्धी।
तम्हा वयण-विवादं सग-पर-समएहिं वज्जिज्जो।।१४।।

संसार में विविध कर्मप्रणशलियाँ हैं, ये जीव भी विविध औ उपलब्धियाँ हैं।
भाई अतः मत विवाद करो किसी से, साधर्मि से, अनुज से, पर से अरी से।।१४।।

735. As there are various kinds of (mundane) souls various kinds of karmas and various kind of attainments hence one should not indulge in the disputes of speech (Vachan-vivada/wordy warfare) with any body whosoever he be whether he be a co-reglionist or one belonging to a different religion.

७३६ भद्दं मिच्छादंसण-समूहमहयस्य अमयसारस्स।
जिणवयणस्स भगवओ संविग्गसुहाहिगममस्स।।१५।।

है भव्य-जीव मति-गम्य जिनेन्द्र-वाणी, पीयूष-पूरित पुनीत-प्रशांति-खानी।
सापेक्ष-पूर्ण-नय-आलय पूर्ण साता, आसूर्य जीवित रहे जयवंत माता।।१५।।

736. May the preachings of Jina (Jina vachan) which are as venerabal as Jina himself. Likely to easily understood by those who aspire salvation and which are the embodiments of the group of wrong beliefs converted into Right belief by th application of polyism and Relativisim (Anikantavada and syadavada) live long.