Jaina Mysticism and Other Essays

SR No.: 006933
Original Sutra Author: N/A
Author: Kamalchand Sogani
Publisher: Prakrit Bharti Academy
Publication Year: 2002
Total Pages: 166
Language: English
Classification: Book_English
File Size: 17 MB

Page 121

an aspect of infinitely-phased reality illumined by Pramāņa, thus the latter takes into consideration only a fragment of the totality.20 A substance embellishes itself with apparent antagonisms. The emphasis on the one and the cancellation of the other would irresistibly lead us to the biased estimation and Ekāntic view of reality.21 Pramāņa assimilates all the characteristics at once without any contradiction and animosity between one characteristic and the other, for instance, between one and many, existent and non-existent, etc. Of the unfathomable characteristics, Naya chooses one at one moment, but keeps in view the other characteristics also. We can thus say that both Pramāṇa and Naya are essential for the proper understanding of the nature of reality. Reality being the repository of infinite attributes, the apprehension of it from a particular angle of vision, i.e., Naya, which is objectively given and not subjectively contemplated, does not exhaust the whole of the multiphased reality. So, in order to avoid the possible misunderstanding that reality is exhausted by the employment of a particular Naya, every predication should be preceded by the word 'Syāt'. in order to make us aware of the possibility of other alternative predications. Hence it is known as the doctrine of Syādvāda. Syādvāda is no doubt the logical outcome of Anekāntavāda, the doctrine of the multiple nature of reality. It is simply the mode of predication or communication envisaged by the Jaina to convey the knowledge of the multiphased reality. Thus Syādvāda is the mode of expression, Anekāntavāda or Nayavāda is the mode of cognition. Syādvāda is the expression of Anekāntavāda in language.
We may point out here that corresponding to the infinite antagonic characteristic, there are infinite Nayas. But summarily speaking, all the Nayas from the metaphysical point of view can be summed up into two kinds namely ,- Diavyārthika Naya and Paryayārthika Naya. These two Nayas can very well expound the nature of reality, or substance or universe. Dravyārthika Naya refers to the permanent aspect of a substance and Paryayārthika Naya refers to the changing aspect of a substance.
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Jaina Mysticism and other essays