Savvam pi aneyamtam,
parokkharuvena jam payasedi.
Tam suyananam bhannadi,
samsaya-pahudihi paricattam. (722)
That (knowledge) which
reveals the multiple aspects of the things in an indirect form and is free
from any doubt etc. is designated as scriptural knowledge. (722)
Loyanam
vavaharam,dhamma-vivakkhai jo pasahedi.
Suyananassa viyappo, so vi
nao limgasambhudo. (723)
That (knowledge) which makes
possible the transactions of the people and illuminates the desired property
of the thing, is a naya which is subtype of srutajnana and born of a probans.
(723)
Nanadhammajudam pi ya,
eyam dhammam pi vuccade attham.
Tasseyavivakkhado, natthi
vivakkha hu sesanam. (724)
Although a thing is possessed
of so many properties, yet it is referred to by only one of these
properties, because at that time exposition of only that property is
required and not the remaining others. (724)
Te savekkha sunaya,
niravekkha te vi dunnaya homti.
Sayala-vavahara-siddhi,
sunayado hodi nayamena. (725)
The view, which accepts the
relativity or mutual dependence of these properties, is a case of naya
proper (Sunaya) while the view that does not, is a case of naya-improper (Durnaya).
It is the rule that all the transactions become successful when based on a
naya proper. (725)
Javamto vayanapadha,
tavamto va naya `vi' saddao.
Te ceva ya parasamaya,
sammattam samudiya savve. (726)
There are as many points of
view as their are modes of expression, In case the word "also" is employed
every statement or expression represents Jaina position. The same provides
an aliedn position, in case the word is not employed. Certainly right
understanding demands a synthetic approach to all the statements about the
thing. (726)
Parasamaeganayamayam,
tappadivakkhanayao nivattejja.
Samae va pariggahiyam, parena
jam dosabuddhie. (727)
Any specific extremistic view
point adopted by rival, should be refuted by pointing out its rival
view-point. The same should be our process, in case same person, following
our own religious traditions adopts out of same faulty understanding any
extremistic view. (727)
Niyayavayanijjasacca,
savvanaya paraviyalane moha.
Te una na ditthasamao,
vibhayai sacce va alie va. (728)
All view-point (nayas) are
true in respect of what they have themselves to say but they are false so
far as they refute a rival view-point (naya). One who is well-versed in the
scriptures, should not divide the view-points (nayas) into true and false
ones. (728)
Na samenti na ya sameya,
sammattam nava vatthuno gamaga.
Vatthuvighayaya naya, virohao
verino ceva. (729)
Every absolute point of view
is independent of the other, they cannot be united together and their union
is not conducive to the right approach. They are independent of each other
like the opposing enemies. (729)
Savve samayanti sammam,
cegavasao naya viruddha vi.
Bhicca-vavaharino iva,
raodasina-vasavatti. (730)
Even though a single
view-point (naya) taken, be itself may appear to be opposed to the other (naya),
yet when they are considered mutually dependent to others, they would be
conducive to the right understanding. Like the servants who act in harmony
when they come under common control, even though they may be differing when
they are separated. (730)
Jamanegadhammano vatthuno,
aadamse ca savvapadivatti.
Amdha vva gayavayave to,
micchadditthino visu. (731)
Those, who treat some one
portion or aspect of a thing as a whole thing, have a wrong understanding
like those blind persons who treated some one particular part of an elephant
as a whole elephant. (731)
Jam puna
samattapajjaya-vatthugamaga tti samudiya tenam.
Sammattam cakkhumao,
savvagayavayavagahane vva. (732)
Those, who take together all
the stand-points and thus grasp all the aspects of a thing, have a right
understanding just as those with eyes, are able be grasp an elephant as a
whole. (732)
Pannavanijja bhava,
anamtabhago tu anabhilappanam.
Pannavanijjanam puna,
anamtabhago sudanibaddho. (733)
The properties of the things,
capable of being described are infinite times less than those not capable of
being described, while the properties described in the scriptures are
infinite times less than those who are describable (In view of such
problems, how can it be said that the statement of such a scripture of
person is absolutely true). (733)
Sayam sayam pasamsamta,
garhamta param vayam.
Je u tattha viussamti,
samsaram te viussiya. (734)
Those, who go on praising
their own view and condemning those of their rival, simply make a show of
their learning and are variously in the grip of transmigratory cycle. (734)
Nanajiva nanakammam,
nanaviham have laddhi.
Tamha vayanavivadam,
sagaparasamaehim vajjijja. (735)
There are various types of
people, various types of their activities, various types of (their)
capabilities. Hence one ought to give up quarrelling either with the people
of one's own faith and also with that of the others. (735)
Bhaddam
micchadamsana-samuhamaiyassa amayasarassa.
Jinavayanassa bhagavao,
samviggasuhahigammassa. (736)
Let glory be to the holy
teaching of Jinas which is of the form of conglommeration of all false
views; which is possessed of a nectar and is easy of comprehenstion by those
who are desirous to attain emancipation. (736)
