Nandanvana

SR No.: 006597
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2005
Total Pages: 592
Language: English
Classification: Book_English
File Size: 25 MB

Page 93

Some Thoughts on Changes in Order of Some Jaina Chains... : (73)
fine as the mind is also taken as fine. Thus, the facts of change of order and inclusion of these functions require better elaboration.
18. The Order of the Septad of Standpoints (Nayas)
The Jainas believe that knowledge is acquired either holistically or partially through valid organs of knowledge (Pramāṇas) and standpoints (Nayas) by self or through others Former reveals a thing as a whole (sakala-grahin), while the latter reveals a thing as a part (amsa-grāhin). Therefore, the former is called comprehensive or full-orbed statement (sakalādeśa), where as the latter is called incomprehensive statement (vikalādeśa). In other words Pramāņas involve all aspective knowledge about an object while nayas involve single-aspect knowledge of the object at a time. As there are many aspects of an entity, there may be many nayas too. The earlier texts like Bh. and PRJN do not have this concept of standpoints though there are some aspect-wise statements It seems Digambara texts move more elaborately on the nayas. The order of both these classes in different texts is given in Table 10:
74
@-~mê+5 OF
(a)
1
2
3
(b)
4
6
7
Table 10: The Septad of Standpoints
ADS Substantive Standpoints
Naigama (Figurative) Vyavahāra (Empirical) Samgraha (Collective) Modal Standpoints
Rjusütra (Present moment) Sabda (Verbal)
Samabhiruḍha (Conventional) Evambhuta (Actualistic)
Sth. 7.3878/T.S. 1.33
132
4567
It is seen the Sth. and T.S. order of the first three standpoints stands changed where the second and third of ADS have been placed in the reverse order. This order is followed by later authors. It is stated. that while the figurative standpoint has general-cum-particular aspects, the empirical standpoint has specifically particular aspect related with figurative one. In contrast, the collective standpoint has general aspect only. Balchand Shastri (Satkhaṇḍāgama-Eka Anusilana, p. 167) has pointed out that Dhavala also has the ADS order in one place. Dixit opines that the nayas represent the measure