प्रवचनसारः ज्ञेयतत्त्वाधिकार-गाथा -5 , छह द्रव्यो के लक्षण एवम सत् का अर्थ
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The Supreme Omniscient Lord, the expounder of the nature of substances – dharma – has said that in this world though substances exist with their own distinctive marks (laksana), still  all substances are characterized by one common mark (laksana), and that is ‘existence-in-general’ – sāmānyāstitva or sādrśyāstitva. This mark is universal (sarvagata) to all substances. 

Explanatory Note: ‘Existence in own nature’ – svarūpāstitva – differentiates between substances (dravya) as it highlights
peculiar marks (laksana) of each substance. ‘Existence-in-general’ – sāmānyāstitva or sādrśyāstitva – does not differentiate between substances (dravya), it permeates all substances, is universal (sarvagata) and, therefore, the general (sāmānya) mark (laksana) of all substances. The word ‘existence’ or ‘sat’ encompasses all substances; if this is not accepted, some substances will be expressed by the word ‘non-existence’ and some with the word ‘indescribable’. This is untenable since all substances have ‘existence’ as their nature. ‘Existence in own nature’ – svarūpāstitva – classifies trees as the mango or the neem tree, but ‘existence-in-general’ – sāmānyāstitva or sādrśyāstitva – sees all trees as the same due to their common mark of existence as tree. Similarly, ‘existence in own nature’ – svarūpāstitva – suggests existence of six kinds of substances – the soul (jīva), the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa), the matter (pudgala), and the time (kāla). ‘Existence-ingeneral’ – sāmānyāstitva or sādrśyāstitva – sees all these six substances as one; all characterized by ‘existence’. When predication is from the point-of-view of ‘existence in own nature’ – svarūpāstitva – difference between substances becomes primary and their similarity secondary. When predication is from the pointof- view of ‘existence-in-general’ – sāmānyāstitva or sādrśyāstitva – similarity between substances becomes primary and their difference secondary. The Words of Lord Jina are non-absolutistic (anekāntātmaka); when the expression treats one attribute of the  substance as the primary attribute, the other attributes stay in the background as the secondary attributes. Each individual attribute of the object is called a naya. A naya thus reveals only a part of the totality, not to be mistaken for the whole. Pramāõa is the comprehensive view; naya is the partial view. To comprehend the object from one particular standpoint is the scope of naya (the onesided method of comprehension). Naya comprehends one specific attribute of the object but pramāna – valid knowledge – comprehends the object in its fullness. Pramāna does not make a distinction between the substance and its attributes but grasps the object in its entirety. Both pramāna and naya are forms of knowledge; pramāna is sakaladeśa – comprehensive and absolute, and naya is vikaladeśa – partial and relative. Pramāna is  the source or origin of naya. On acquisition of the knowledge of a substance derived from pramāna, ascertaining its one particular state or mode is naya. There are as many naya as there are points of view.
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प्रवचनसारः ज्ञेयतत्त्वाधिकार-गाथा -5 , छह द्रव्यो के लक्षण एवम सत् का अर्थ - by Manish Jain - 10-25-2022, 12:41 PM
RE: प्रवचनसारः ज्ञेयतत्त्वाधिकार-गाथा -5 , छह द्रव्यो के लक्षण एवम सत् का अर्थ - by sumit patni - 10-25-2022, 12:48 PM
RE: प्रवचनसारः ज्ञेयतत्त्वाधिकार-गाथा -5 , छह द्रव्यो के लक्षण एवम सत् का अर्थ - by sandeep jain - 10-26-2022, 02:09 PM

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