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

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Essence of Jainism
these. Dravya--substance meaning Samanya-common characteristic, Anvaya-logical connection of cause and effect, non-difference and unity are those, the thought with reference to which is Naya: pertaining to suostance. Naigama, Sangraha and Vyavahara also pertain to the substance. Of these, Samgraha thinks and considers. over pure non-difference and is therefore puro or original Dravy. ārthika-that which pertains to the substance. V yavahara and Naigama have theis activities inclined towards difference and still the two proceed while depending on one or the other type of non-difference. These too are therefore taken to be Nayas pertaining to the sub. stance. They are of course not pure like the Sangraha; but are impure or mixed Dravyārthikas.
Paryāya-modification or change - means the thought-process that is activated with reference only to Viseșa - Particularity, Vyāvítti-exclusion or difference. The rest of the Nayas, Ķ jusutra etc., are considered to be only Paryāyārthika. Thinking on difference after discarding non-difference starts only with R jusūtrana ya. It is therefore known as the fundamental nature-Praksti or basis of Paryāyārthika Naya. The last three Nayas are just an extension of the fundamental Paryāyārthika.
The thought-process which is activated by taking only knowledge as useful, is known as Jñānanayo; that which is activated by only activity is Kriyānaya. The basic pillars in form of Naya are: limitless with reference to perfect world-vision. This vision is therefore non-absolute but yet limitless.
(Darsan aur Cintan, pt. 2, pp. 170-172) Adoption of Niscayanıya an! Vyavahirannya in other philosophies
Niscayanaya and Vyavaharaniya are renowned in the Jain tradition. Scholars know and accept that the basic viewpoint of this Naya is accepted by other philosophies also. Right from very old days, the Buddhist philosophy has been accepting and laying down the two viewpoints of Paramārtha--highest truth and Sarivptii
empirical truth. The Paramärthika and worldly or māyiko viewpoint of Sãokars Vedānta is renowned. In this manner, the two --Paramärtha or Niscaya and Sumušiti or Vyavahāra are accepted both in