Jaina Logic

SR No.: 011020
Original Sutra Author: N/A
Author: T G Kalghatgi
Publisher: Raja Krisen Jain Charitable Trust New Delhi
Publication Year: 1981
Total Pages: 111
Language: English
Classification: Book_English
File Size: 4 MB

Page 45

24
Jalna Logic
will be gold if we consider the substance out of which it is made; but if it is looked at from the point of view of the modifications, it may be described differently. Similarly, each Naya has a different extent. Naigama Naya has the greatest, and the Evambhūta Naya the least extent. Naigama deals with the reals and the unreal, Sangraha with the real. Vyavahara deals with part of the real. Rjusūta refers to the present condition of the real, and Sabda only to the expression of the real. Samabhirūdha has a reference to the particular expression, Evambhūta applies to the present activity.
So far have analysed the conceptual content and the logical implications of the different nayas. The metaphysical implication of the concept of naya is equally important. From the metaphysical point of view naya can be distinguished into two forms : (1) Niscava naya and (2) Vyavahara naya. Niscava naya is the ultimate noumenal point of view, while Vyavrhara-naya is the practical phenomenal; point of views. Niscava naya grasps reality in its ultimate aspect, while Vyavahara-naya is practical in its approach. It attempts to understand the phenomenal nature of reality.
In the Jaina Āgamic literature there is the distinction between Niscaya and Vyavahara naya whose functions are to look at reality from the noumenal and phenomenal points of view. The Buddhist mentions the Paramartha and Smavstta" points of view. The Upanişads mention the Sthula and Saksma dragi Jainas look at reality from the Niscaya naya in order to find out the real nature of the object with reference to its substance and not so much with reference to its modes, although the consideration of the modes is secondary.
Acarya Kundakunda has given prominence to the distinctions between Niscaya naya and Vyavahara naya. They are both complementary to each other; both are necessary for the full understanding of the nature of reality. He has given
-
54. Same pasara. I.