Syadvada And Saptabhaṅgi Sutra

स्याद्वाद व सप्तभंगी-सूत्र

७१४ अवरो-प्परसावेक्खं, णय-विसयं अह पमाणविसयं वा।
तं सावेक्खं भणियं, णिरवेक्खं ताण विवरीयं।।१।।

हो ‘मान‘ का विषय या नय का भले हो, दोनों परस्पर अपेक्ष लिए हुए हो।
‘सापेक्ष है विषय‘ ओ तब ही कहाता, हो अन्यथा कि इससे निरपेक्ष भाता।।१।।

714. 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).

७१५ णियम-णिसहेण-सीलो, णिपाद्णादो य जो हु खलु सिद्दो।
सो सियसद्दो भणिओ, जो सावेक्खं पसाहेदि।।२।।

एकांत का नियति का करता निषेध, है सिद्ध शाश्वत निपाततया ‘‘अवेद‘‘।
‘स्यात् शब्द है वह जिनागम में कहाता, सापेक्ष सिद्ध करना सबको सुहाता।।२।।

715. 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).

७१६ सत्तेव हंति भंगा, पमाण-णय-दुणय-भेद-जुत्ता वि।
सिय सावेक्खं पमाणं, णएण णय दुणय णिरवेक्खा।।३।।

भाई प्रमाण-नय-दुर्नय-भेद वाले, हैं सप्त-भंग बनते, क्रमवार न्यारे।
‘स्यात्‘ की अपेक्ष रखते परमाण प्यारे! शोभे नितांत नय से नयभंग सारे।
सापेक्ष दुर्नय नहीं, निरपेक्ष होते, एकांत पक्ष रखते दुःख को संजोते।।३।।

716. 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-Dharma-vastu/soul having many attributes). In this (nyaya) there are seven view points of speech due to the classification (division) of pramana (Authority/knowledge) naya (stand-points) 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).

७१७ अत्थि त्ति णत्थि दो विय, अव्वत्तव्वं सिएण संजुत्तं।
अव्वत्तव्वा ते तह, पमाणभंगी सुणायव्वा।।४।।

स्यादस्ति, नास्ति उभयाऽवक्तव्य, चैथा, भाई त्रिधा अवक्तव्य तथैव होता।
यों सप्त-भंग लसते परमाण के हैं, ऐसा कहें जिनप आलय ज्ञान के हैं।।४।।

717. 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.

७१८ अत्थि-सहावं दव्वं, सद्दव्वादीसु गाहियणएण।
तं पि य णत्थि-सहावं, परदव्वादीहि गहिएण।।५।।

क्षेत्रादिरूप इन स्वीय चतुष्टयों से, अस्ति-स्वरूप सब द्रव्य युगों-युगों से।
क्षेत्रादि-रूप परकीय चतुष्टयों से, नास्ति स्वरूप प्रतिपादित साधुओं से।।५।।

718. 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).

७१९ उहयं उहयणएण, अव्वत्तव्वं च तेण समुदाए।
ते तिय अव्वत्तव्वा, णिय-णिय-णिय-णय-अत्थ-संजोए।।६।।

जो स्वीय और परचतुष्टय से सुहाता, स्यादस्ति नास्तिमय वस्तु वही कहाती।
औ एक साथ कहते द्वय धर्म को हैं, तो वस्तु हो अवक्तव्य प्रमाण सो हैं।
यों स्वीय-स्वीय नय-संग पदार्थ जानो, तो सिद्ध हो अवक्तव्य त्रिभंग मानो।।६।।

719. 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”.

७२॰ अत्थि त्ति णत्थि उहयं अव्वत्तव्वं तहेव पुण तिदयं।
तह सिय णयणिरवेक्खं, जाणसु दव्वे दुणयभंगी।।७।।

एकैक भंग-मय ही सब-द्रव्य भाते, एकांत से सतत यों रट जो लगाते।
वे सात भंग तब दुर्नय-भंग होते, स्यात् शब्द से सुनय से जब दूर होते।।७।।

720. 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).

७२१ एक-णिरुद्धे इयरों, पडिवक्खो अवरे य सब्भाओ।
सव्वेसिं स सहावे, कायव्वा होई तह भंगा।।८।।

ज्यों वस्तु का पकड़ में इक धर्म आता, तो अन्य धर्म उसका स्वयमेव भाता।
वे क्योंकि वस्तुगत धर्म, अतः लगाओ, ‘स्यात्‘ सप्त-भंग सब में झगड़ा मिटाओ।।७।।

721. 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).