Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

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A SOURCE-BOOK IN JAINA PHILOSOPHY
approach to the problems of reality, according to the Jainas is from the point of view of Rjusūtranaya. This partial approach of looking at reality does not give a correct picture of the real. Similarly, the Advantin looks at reality from the synthetic point of view Sangrahanaya. The other points-of-view present only an appearance. But the Nayavāda does not discard any point-of-view nor does it give exclusive importance to a particular point-of-view. Nayavāda, therefore, gives a synoptic picture of different doctrines, like - Dvaita and Advaita Niscaya (noumenal) and Vyavahāra, yad rcchā-puruşārthavāda etc.
Nayavāda is against dogmatism which gives exclusive importance to a particular point-of-view. Nayavāda presents the catholic approach to the problems of reality. Ācārya Samantabhadra had made obeiscience to Jinendra (Tirthankara) for presenting a synoptic approach to the understanding of reality in the Syādvāda. It has been said that a thing has three characteristics origination (utpāda), destruction (vyaya) substantiality (dhrauvya). For instance, a goldsmith prepares a crown after breaking up the pot made of gold. In this case, the first state of pot is destroyed and a new form of crown is made. But the substance out of which it is made and the material gold, is the same in both. Therefore a thing is permanent as a substance. But its modes change. Again, if a person only takes milk and refuses to take curds, he takes the substance, but he is not prepared to take its modification. Similarly, if a person takes curds, but does not take milk, he accepts the modifications and does not accept the substance out of which it is made. But one who does not accept the milk and its modes, has to give up milk and the curds also. The formation of curds involves the destruction of the state of milk and the production of the state of curds. But in both these, the substance of milk is constant.
Therefore, a thing has its substantiality and modifications. One who looks at the objects from the substance point-of-view as a synthetic approach (dravyārthika naya) and one who looks at the objects from the point of view of its modes has paryāyārthika naya. But the real nature of the object is complex. It has substance and its modes,