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SANMATI-TARKA
1. 46-49
(consisting of many aspects) and established by Pramāna because it is Itara-sāpeksa (admitting the relative value of all other Nayas). To sum up, all the Parisuddha Nayas by doing their duties independently, contribute collectively to unravel the whole Truth. Contrary to that, A parisuddha Nayavāda (Impure Nayavāda) not only refuses the other Pakşa but disproves what it has to prove. Because the statement which it has to make for a particular point cannot be done without a reference to other Nayas. So wbile disregarding the other Nayas, it disregards itself. The "nature” of a thing is nothing but a harmonious blending of all the points that go to make the thing. So when the relative importance of all the aspects is not recognized, we fall short of arriving at a correct estimate of a thing. That is why it has been told before that Aparisuddha Nayavāda not only uproots the other Nayas but uproots itself.
Words are uttered according to the opinion of the speaker and therefore we should understand that there are so many types of words as there are opinions about a thing. Opinions mean Nayavādas. Nayavādas are as many as there are types of words. All the Nayavādas when they are mutually regardless of each other are Para-samayas ( non-Jaina doctrines ), Therefore there are as many Para-samayas as there are mutually contradictory Nayas. In other words we should understand that there are as many Philosophies as there are mutually contradictory thought-processes and they all are non-Jaina in character and essence. Jaina Philosophy is only one because it synthesizes all the philosophies which contra
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