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)
