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xix
Naya it is unchained; that viewed from the angle of Vyavahar Naya, it is chained; that as matter it is unreal and that in its own nature it is real, can attain the mental state of real unattachment. He can, by striving for freedom and by renouncing the world, extricate himself from the chain of worldly cycle, wherein he is imprisoned by craving, hatred and passions, arising out of his relation with the material Karmas.*"
Ekanta-vada discards the theory of relativity and therefore it cannot depict the real oharacteristics of an object. Sometimes it gives an explanation which is just the reverse of the truth. Hence, it is incorrect and unauthoritative. Ekānta-vada being at the root of all incorrect stand-points, fosters prejudices, predilections, mental afflictions and quarrels. As such, it can never make a real system of philosophy.
* एको नित्यस्तथाऽबद्ध:, क्षय्यसन्वेह सर्वथा । आत्मेति निश्चयाद् भूयो भवनैर्गुण्यदर्शनात् ॥ तत्यागयोपशान्तस्य सद्वृत्तस्यापि भावतः । वैराग्यं तदूगतं यत्तन्मोह गर्भमुदाहृतम् ॥
quièì afgåì agı ardâzofear wat आत्मानस्तद्वशात्कष्टं भवे तिष्ठन्ति दारुणे ॥
एवं विज्ञाय तत्त्यागविधित्यागश्च सर्वथा ।
वैराग्यमाहुः सज्ञानसंगतं तत्त्वदर्शिनः ॥ अष्ठक ६ श्लो. ४.५-६-७.
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