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INTRODUCTION.
of the qualities not in consideration, at any particular moment of time, it becomes Nayabbásama fallacy, that is, a Naya, which appears to be correct, but is not so in fact. It is thus clear that no one who has not mastered the philosophy of Nayas and is not in a position to find out from which point of view a certain passage in the Sruta Jnana is true, is at all likely to benefit by the study of scriptures.
According to Jainism, the kind of knowledge which leads to the realisation of the great ideal of divine perfection, consists in the mastery of tattvas (principles) which are seven in number. They are :
(1) Jîva, the living or animate substance, or essence, (2) Ajîva, the inanimate things, or substances, (3) Asrava, or the inflow of matter (karmas) into souls, or the causes of the bondage of jîvas, (4) bandha, the absorption of matter (the energy of Karmas) into, or the union of karmas with, the soul, (5) Samvara, the stopping of the inflow of matter into the soul, (6) Nirjará, the gradual removal of the matter already in combination with the soul, i.e., its partial deliverance from karmas and (7) Moks'a or complete deliverance of the soul from its Karmas.
If merit (punya) and demerit (pápa), the results produced by the varying good combinations in the case of punya, and by the varying bad combinations in the
