Compendium of Jainism

SR No.: 001202
Original Sutra Author: N/A
Author: T K Tukol, A N Upadhye
Publisher: Prasaranga Karnatak University Dharwar
Publication Year: 1980
Total Pages: 352
Language: English
Classification: Book_English & Philosophy
File Size: 17 MB

Page 319

ANEKANTAVADA-SYADVADA
307
concerned with the class characteristics. This does not mean that this Naya is wholly blind to the particular characteristics so as to deny their existence, in which case a contradiction might arise. The only point to be noted is that it does not refer to the distinguishing characteristics of each object comprising the group or class.
3) Vyavahāra Naya is the stand-point of the particular or distributive. When we speak of an object separately from its class, we have an instance of this Naya. When we speak of soul or pudgala, we refer to a particular kind of dravya and that illustrates this kind of Naya.
The three Nayas described above are the result of looking at the identity of things. In general, they are attempts at understanding the substance or dravya aspeet of Reality. Hence they are referred to as dravyārthika Nayas. 15 The remaining four Nayas as indicated by the paryāyārthika are concerned with reality from the points of its modifications or "in the analysis of the fleeting side.':
4) Rjusūtra Naya is concerned with the present form of the object without concerning itself either with its past or future condition, since the present state of existence itself is what matters most in many cases. It takes into account 1) the actual condition at a particular moment and 2) the actual condition for a long time. The first variety is called Sūksma (fine) and the second Stbūla (gross). "A soul with a momentry good thought is an example of the former while a Jiva with a human condition for a life time is an example of the latter”.
5) Sabda Naya is the verbal view-point which is also translated as the stand point of synonyms. We find two examples in Jaina works to illustrate this Naya. The words kumbha, kalasa and ghata refer to the same object, viz. the jar. Similarly the various names like Indra, Sakra and Purandara denote one individual, despite the difference implied in the basic meaning of each word. If there are two words which are identical in meaning, their simultaneous use will lead to a fallacy called sabdanayābhāsa.