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________________ FOREWORD III thinkers are aware of the doctrine of standpoints. Even the Jain writers take pains to show how other schools of thought have tacitly followed the doctrine of Naya in one form or another. It must be, however, admitted that Jainism undoubtedly deserves the credit of formulating so early the doctrine of the relativity of Truth. Jainism primarily stands for the doctrine of Ahimsa, and this very doctrine first applied to physical life was naturally extended to intellectual outlook, which became most liberal, and this is the most remarkable contribution of Jainism to Philosophy. The fact that the Problem of Truth has also been discussed in modern times by writers like Dr. Wildon Carr shows its everlasting importance. The Jaina doctrine of Anekantavada-manysidedness of Truth-appears in the two forms viz. Naya and Syadvada. Naya is the analytical approach, while the Syadvada is the synthetic approach, and it is by means of this synthesis of opposites that an attempt is made to establish perfect harmony everywhere. The doctrine of Naya can be easily traced to the earliest Agama literature, and Simhasuri has actually tried to show at the end of every chapter in his commentary on the Nayacakra how particular Nayas are based on the sacred literature. The history of the Jain literature clearly shows that both Naya and Syadvada passed through several stages before they assumed their present form. Umasvati', for example, first recognises five varieties of Naya with their sub-divisions, while Siddhasena Divakara' first recognises two principal divisions of Naya and later on refers to six varieties. In the case of the Syadvada also, there are only three propositions in the initial stage, and it is only at a later stage that we find the seven propositions. As Reality is defined in Jainism as one possessing the attributes of creation, destruction and stability8-an interesting example of the doctrine of Anekanta--it can be viewed from many points of view. The view-points are thus infinite and so also the Nayas. Siddhasena is, therefore, perfectly right when he remarks that there are as many Nayas as the ways of expression. Siddharsi 1 Tattvartha, I. 34, 35. 2 Sanmati I, 3-5. 3 Tattvartha V. 29. 4 Sanmati III, 47.
| SR No. | 004328 |
| Book Title | Dwadashar Naychakram Part 01 |
| Original Sutra Author | N/A |
| Author | Chaturvijay, Lalchandra Bhagwandas |
| Publisher | Oriental Research Institute Vadodra |
| Publication Year | 1952 |
| Total Pages | 384 |
| Language | Sanskrit |
| Classification | Book_Devnagari |
| File Size | 9 MB |