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
303
Jinabhadragani Kṣamāśramaņa outlined the metaphysical tradition. According to him, naigama, sangrahe, vyavahāra and ṛjusūtranaya are dravyārthika nayas. While sabda, samabhirūḍha and evambhūta nayas refer to the paryāyas, therefore, they are paryāyārthika nayas. hasena Divākara has given the logical tradition. According to him, the first three nayas are dravyarthika nayas and the remaining are paryāyārthika nayas.1
Sidd
The metaphysical tradition considers rjusūtranaya as dravyarthika as it refers to the substance. This view is based on the 14th sutra of the Anuyogadvāra. According to this view, in this with reference to this naya, an individual without the upayoga (harmonic energy) is to be considered as from the point of view of substance as an individual. From the metaphysical point of view, if ṛjusūtranaya is not taken with reference to substance, it will contradict the statement in the Anuyogadvāra. But the logical tradition maintains that the statement in the Anuyogadvāra has reference to the modifications of an object at a particular point of time and reference to substance or object (dravya) is only formal. Therefore, there should be no contradiction in reading the statement of the Anuyogadvāra with reference to the analysis of the modes of a thing. The metaphysical tradition has given importance to the substance (dravya) which is secondary. Therefore, they considered it as dravyārthikanaya. But really speaking, according to the logical tradition, reference to the substance (dravya) is only secondary, while the modes are primary. Therefore, ṛjusūtranaya is primarily paryāyārthika. The metaphysical tradition gives importance to dravya as primary, while the logical tradition looks at it from the point of view of paryaya. These two are only distinctions in the approaches to the problems, but there is fundamental difference in their analysis. One presents the object from the point of view of substance and the other presents the object from the point of view of view of modes.
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NAIGAMANAYA
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3 Naigamanaya is the point of view by which the generality and
1 Nyayopadesa 18
2 Anuyogadvāra 14 3 Naya-rahasya, p. 12