ISJS Jainism Study Notes E5 Vol 04

SR No.: 007719
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2011
Total Pages: 567
Language: English
Classification: Book_English
File Size: 15 MB

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refers to the grasping of reality in its wholeness, while Naya points to an aspect of infinitely-phased reality illumined by Pram a, thus the letter takes into consideration only a fragment of the totality.[20] The emphasis on the one and the cancellation of the other would irresistibly lead us to the baised estimation and Ek ntic view of reality. [21] Pram a assimilates all the characteristics at once without any contradiction and animosity between one characteristics 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 Pram a and Naya are essential for the proper understanding of the nature of reality. Reality being the repository of infinite attributes, the apprehension of it form 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 a particular Naya, every prediction should be preceded by the word 'Sy t'. In order to make us aware of the possibility of other alternative predictions. Hence it is known as the doctrine of Sy dv da. Sy dv da is no doubt the logical out come of Anek ntav da, the doctrine of the multiple nature of reality. It is simply the mode of prediction or communication envisaged by the Jaina to convey the knowledge of the multiphased reality. Thus Sy dv da is the mode of expression, Anek ntav da or Nayav da is the mode of cognition. Sy dv da is the expression of Anek ntav da in language.
We may point out here that corresponding to the infinite antagonist characteristics there are infinite Nayas. But summarily speaking, all the Nayas from the metaphysical point of view can be summed up into two kinds:
Dravy rthika Naya Paryay rthika Naya
These two Nayas can very well expound the nature of reality, or substance or universe. Dravy rthika Naya refers to the permanent aspect of a substance and Paryay rthika Naya to the changing aspect of a substance.
Anek nta: Spiritual Perspective
The first section has been devoted to the metaphysical understanding of reality or substance or universe. For the proper intelligibility of the Anek ntic reality, Jaina c ryas have given us two Nayas, namely Dravy rthika Naya and Paryay rthika Naya corresponding to the permanent and changing aspects of reality. This type of comprehension yields intellectual satisfaction, yet it does not show us the way to spiritual growth, satisfaction and self-realization. Axiological consciousness is very much different from descriptive consciousness produced by metaphysical curiosity of the human mind. So the Jaina c ryas have propounded two axiological Nayas, namely, Ni caya and Vyavah ra for properly evaluating the manifested and unmanifested Pary yas of the self. Thus we have
Axiological and Metaphysical Anek nta
The axiological Ni caya Naya affirms that the realization of self's Svar passat, or the manifestation of intrinsic characteristics and modifications of the self, or the expression of the self's original origination, destruction and continuance is the self's original origination, destruction and continuance is the terminus of spiritual journey. No doubt, the self is existent, but its existence is mundane from the beginningless past. The self is not to acquire existence, but what is to be acquired is simply the purity of existence. Dharma, Adharma, k a and K la are the pure existents. Pudgala in the A u form is pure and in the skandha form is impure, but the self exists in the defiled state of existence. It is, in the empirical state, characterizing itself with impure modifications and qualities, and consequently impure origination, destruction and continuance occur. By its own strenuous efforts transcendental modifications and qualities, and pure origination, destruction and continuance are to be revealed. In this state alone, the self realizes it's true substantially.
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