Essence of Jainism

SR No.: 001537
Original Sutra Author: N/A
Author: Sukhlal Sanghavi
Publisher: L D Indology Ahmedabad
Publication Year: 1988
Total Pages: 228
Language: English
Classification: Book_English, Philosophy, & Religion
File Size: 12 MB

Page 197

Nayavāda
173
individuals or groups. Difference or division is the dominant meaning even in what we know as philosophical Vyavahāra. We are able to know from the coins discovered in Vaišāli that like "Vyavaharika' and ' Viniscaya Makamātya', even Sūtradhāra' was. a status. As far as I understand, the work of the Sūtradhāra must. have been the same as proposed to be expressed through the Jain R ju sūtra Naya. The word means thinking only of the present without going into the complications of past and future. It is very much likely that the sūtradhāra was doing just the same work as resolving the problems just as they arose, “Sabda' or order is to be given central importance on certain special ocassions in the society, cult or government. When matters are not resolved other. wise, orders of one particular individual are final authority. This sense of Sabda' being the principal is found in another form in the Sabda' Naya. Lord Buddha has himself stated that the Licchavi Gaņas were used to respect old customs and conventions. No society can live by uprooting entirely all known conventions, Philosophically, the spirit of following convention is included in the Naya known as “Samabhirūdha.' Whatever be or not be the gross thought-process or organization of the society, state, religion and worldly dealings, it cannot survive or progressively evolve if the vision of the absolute being is not present in it. This vision is present and suggested by the . Evambhūta Naya', and it is present in the word 'tatha' of Lord Buddha-Tathāgata-and the word: * tathara' of the Mabāyāņa. The word 'tahatti' is present, in the Jain traditio', right from those days. It suggests the due accepta. nce of something like truth on their part.
(Dargan aur Cintan, pt. 1, pp. 58-60)
Expectations and A nekānta
A house cannot be constructed just in a corner; its various corners als) do not exist just in one direction. When we observe the house from the angles of the four quarters, surely our observa. tion is not perfect. It is, at the same time, not unrealistic. Perfect observation of the house is the sun-total of its observation on our part from all different angles possible. Every observation from