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

Page 303

282
À SOURCE-BOOK IN JAINA PHILOSOPHY
two points as “Sunaya' (valid point of view) and “Durnaya' (invalid point of view). Sunaya aims at presenting the picture of the object from a particular point of view, but it does not claim to say that it is the only and exclusive point of view. Nāya saptabhangi (the seven-fold predications from the point of view of naya) is a valid presentation of the predications of the naya and hence it is 'sunaya'. Another consideration regarding the analysis of the naya would be that the predications of the naya imply the differentiations of predications and not the nondifference of presenting the attributes. It is essentially 'bhedad rşți' to see the differenciated qualities of the thing, from a particular point of view.
From the Point of View of Kāla
Nāya saptabhangi gives prominence to the modes of a thing. The presentation of the inherent characteristics of the substance in a synihetic way is secondary of the Naya saptabhargi. In the pramāņa-saptabhangi, we find the effort at finding out the synthetic presentation in the diversified predications. But in the naya saptabhangi, we give prominence to the diversifications and to the analysis of the attributes from different points of view. This analysis may be considered from eight aspects like kāla (time), ātmarūpa (self-nature), artha (object) etc as in the description in the Pramāņa saptabhangi. It is as follows :
. (1) Kāla (time) : The attributes of the objects undergo constant modifications every moment. The emphasis on modifications at different points of time is the primary consideration in the nayasaptabhangi. In this sense, from the point of view of time, there is differentiation in the expression of modes and not the non-difference as in the case of pramāna saptabhangi.
(2) Atmarūpa (self-nature) : The attributes of an object express themselves in different modes. The different modes cannot be considered as identical and the distinction between attributes of an object
cannot be eliminated. If there are differences in the attributes and modes, then there would be do distinction between an object and another object and in the same object in different times. Therefore