ISJS Jainism Study Notes E5 Vol 02

SR No.: 007712
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2012
Total Pages: 404
Language: English
Classification: Book_English
File Size: 13 MB

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INTERNATIO
SCHOOL
STUDY NOTES version 5.0
SELF STUDY IS THE
OF
SUPREME AUSTERITY
Farenga
While operating within the limits of language and seeing the complex mature of reality with its multiple aspects, Mahāvīra used the language of naya. Naya is the partial expression of the truth. It enables us to comprehend the reality part by part. There are two kinds of naya. Niścaya-naya and Vyavahara-naya. Niścaya-naya enables us to understand the reality from the viewpoint of the substance without denying the existence of modes. Vyavahāra-naya allows us to comprehend the reality from the perspective of modes and attributes, but does not deny the existence of substance. Take for instance a gold vessel. From the perspective of Niscaya-naya, it is matter in the form of gold. From the perspective of Vyavahara-naya, it is a vessel. Both the statements are true, because relative to the vessel, gold is the substance and vessel is its mode. However from the perspective of substance, the gold vessel id matter, and gold it is mode. Hence, to have a comprehensive view of reality, it is essential to understand to co-existence of both the nayas. In other words, to recognize the many facets of reality, we must consider it both in terms of the eternal and unchanging substance and also in terms of modes which are infinite, transient and changing. Thus, reality is both permanent and changing."
1 Tattvärthavārtika - 1/33/2, by - Acharya Aklamkadeva, Ed. Prof. Mahendra Kumar Jain Pub. Bharatiya Jnanpith, New Delhi - Fourth-1993, Pp-95
8 Tattvärtha-sutra, 1/6
STUDIES IN
2.3. Distinction between Pramāņa and Naya
Pramana and Naya are the different ways of knowing the reality. They enrich our knowledge of real things. Pramana is the valid knowledge of multiform object endues with many qualities. Pramana is valid Knowledge of itself and of things not known before. It is the instrumental cause of right knowledge, which must be free from doubt, vagueness and perversity. Lack of discrimination between the real and unreal creates wrong knowledge. Mental or physical disturbances create wrong attitude, which again is the cause of wrong knowledge. Objects possess different characteristics, which can be fully comprehended by omniscience only. Our perceptions and knowledge have their own limitation and hence we often take a partial view of thing. This is naya. Naya is the valid knowledge of one part, aspect, quality, or mode of multiform abject. Naya is a part of pramana. It is partial valid knowledge. It deals with a particular aspect which the speaker has in view; it is therefore a theory of standpoints. That is why it is said Pramana-nairadhigamah
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