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
1.3 SANGRAHABHASA (FALLACY OF SANGRAHANAYA)
Parasangrahanaya refers to the concept of the oneness as the ultimate reality and parasangrahanayābhāsa also refers the ultimate oneness of the reality. But the difference between the two is parasangrahanaya does not deny the diversity and distinction in the phenomenal objects. But parasangrahanayābhāsa denies the reality of the diversity of the phenomenal object. Hence it is called the nayābhāsa. It emphasises the reality of the absolute which is one and the multiplicity as an appearance.
Vedānta darśana is the example of parasangrahanayābhāsa because it posits the reality of the absolute Brahman and considers the phenomenal world of diversity as an appearance. Aparasangrahanaya accepts the reality of the general concepts like substance etc. And it does not deny the distinctions between the substances like dharmadravya etc. But aparasangrahanayābhāsa denies the reality of the distinctions between the substances.
VYAVAHĀRANAYA (PRACTICAL POINT OF VIEW)
Vyavahāranaya is the practical point of view. It is the analytic point of view. It can be considered to be an empirical approach to the problems of grasping the object from the synthetic point.1 'Vyavahāranaya analyses the different aspects of the objects in a scientific way and it helps in understanding the phenomenal world. The sangrahanaya grasps the generality, the rjusūtranaya looks at the moments and not to the continuum while the vya· vahāranaya attempts to understand the coherent relation between the
substance and its attributes, general and the particular and also to the empirical significance of understanding the object. The general is comprehended through its specific nature. Therefore, this is called the practical point of view or the empirical point of view.
In other words vyavahāranaya comprehends reality from the
1
(a) Tattvārtha Rājayārtika 1, 33, 6 (b) Tattvārthaślokavārtika p. 271 (c) Laghīyastraya kārikā 42 and 70