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Jain World
Sub-Categories of Passions

Mangalasutra - Precepts On The Auspicious

Jinasasanasutra - Precepts On Jina's Teachings
Sanghasutra - Precepts Of Religious Order
Nirupanasutra - Precepts On Scriptural Exposition
Samsaracakrasutra - Precepts On the Transmigratory cycle
  Karmasutra - Precepts On Karms
  Mithyatvasutra - Precepts On Wrong Faith
  Raga-pariharasutra - Precepts On Renunciation Of Attachment
  Dharmasutra - Precepts On religion
  Samyamasutra - Precepts On Self-Restraint
  Aparigrahasutra - Precepts On Non-Possessiveness
  Ahimsasutra - Precepts On Non-Violence
  Apramadasutra - Precepts On Vigilance
  Siksasutra - Precepts On Education
  Atmasutra - Precepts On Soul
  Moksamargasutra - Precepts On The Path Of Liberation
  Ratnatrayasutra - Precepts On Three Jewels
  Samyag-Darsana-Sutra - Precepts Of Right Faith
  Samyagjnanasutra - Precepts On Right Knowledge
  Samyakcaritrasutra - Precepts On Right Conduct
  Sadhanasutra - Precepts On spiritual Realization
  Dvividha Dharmasutra - Precepts On the Two Paths of Relitgion
  Sravakadharmasutra - Precepts on householders's Religion
  Sramanadharmasutra - Precepts On Religion Of Monks
  Vratasutra - The Precepts On Vows
  Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)
  Avasyakasutra - Precepts On Obligatory Duties
  Tapasutra - Precepts on Penance
  Dhyanasutra - Precepts On Meditation
  Anupreksasutra - Precepts On Reflection
  Lesyasutra - Precept On Soul-Colouring (Lesyas)
  Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas)
  Samlekhanasutra - Precepts On Passionless Deaths
  Tattvasutra - Precepts On Fundamental Truths
  Dravysutra - Precepts On The Substance
  Srstisutra - Precepts On Universe
  Anekantasutra - The Precepts On Non-Absolutism
  Pramanasutra - Precepts On Valid Knowledge
  Nayasutra - Precepts On View-Point
  Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra
  Samanvayasutra - Precepts On Reconciliation
  Niksepasutra - Precepts Of Installation
  Samapana Conclusion
  Virastavana Hymn To Mahavira

40. Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra

 

 

Avaropparasavekkham, nayavisayam aha pamanavisayam va.

Tam savekkham bhaniyam, niravekkham tana vivariyam. (714)

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)

 

Niyamanisehanasilo, nipadanado ya jo hu khalu siddho.

So siyasaddo bhanio, jo savekkham pasahedi. (715)

The word `Syat' is said to be one that negates all unconditionality, one that is of the grammatical form called nipata (an underived particle) and one that demonstrates all things as conditional. (715)

 

Satteva humti bhamga, pamananayadunayabhedajutta vi.

Siya savekkham pamanam, naena naya dunaya niravekkha. (716)

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)

 

Atthi tti natthi do vi ya, Avvattavvam siena samjuttam.

Avvattavva te taha, pamanabhamgi sunayavva. (717)

`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)

 

Atthisahavam davvam, saddavvadisu gahiyanaena.

Tam pi ya natthisahavam, paradavvadihi gahiena. (718)

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 non-existent. (718)

 

Uhayam uhayanaena, avvattavvam ca tena samudae.

Te tiya avvattavva, niyaniyanayaatthasamjoe. (719)

When grasped in both the above forms it is of the nature of samething 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 non-existent, or something both existent and not-existent. (719)

 

Atthi tti natthi uhayam, avvattavvam taheva puna tidayam.

Taha siya nayaniravekkham, janasu davve dunayabhamgi. (720)

`Is', `Is not', `is and is not', `is indescribable', `is and is indescribable' `is not and is indescribable', and `is, not and is indescribable' - these very seven predications, pertaining to a substance, when characterized by `syat' (in some respect are called improper nayas). (720)

 

Ekniruddhe iyaro, padivakkho avare ya sabbhavo.

Savvesim sa sahave, kayavva hoi8 taha bhamga. (721)

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 afforesaid predications are to be made. (721)