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SARVODAYA TIRTHA
idamevätra tatparyam heyah śuddhanayo na hi nāsti bandhastadatyāgāttattyāgātbandha eva hi155
The implication here is that pure naya is not to be discarded. To stick to it leads to no bondage; to discard it is bondage
Calling niscaya naya worthy of reverence, Nayacakra writes:
121
"Niscaya naya while imparting unity, it settles one in consciousness which is knowledge It gives bliss and makes one wholly detached. After this it ceases itself. Thus it takes the soul beyond naya points Hence it is worthy of reverence."
156
To know the real nature of things, it is necessary that we accept the content of niscaya naya and respect it and knowing the content of vyavahara naya as a helpful key only, we do not respect it 157 If still some one raises the question that the Jaina texts contain both the nayas, to that here is the reply given by Pandit Todarmal:
"In the Jaina texts, at some places, niscaya naya has been emphasized to establish, 'such is the truth'. In the same texts, at other places, vyavahāra naya has been stressed to establish, 'such is not the truth'. To know these is the acceptance of nayas But it is nowhere said that the content of both the nayas is correct. "158
To have a comprehensive knowledge of anekanta, syadvāda and nayas, an extensive study of the Jaina Nyaya is called for.
For guiding a traveller on the road to liberation, many illustrations have been given in the Jaina texts regarding the seven or nine fundamentals, anekanta and syadvada; niscaya and vyavahāra, wholesome and unwholesome, pramāna and naya which help the acquisition of right faith and right knowledge
155 Samayasara Kalasa, 122.
156 Nayacakra Devasena, p. 32.
157 Mokşamarga Prakasaka, p. 250. 158 Ibid., p. 251
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