$JES 904 Compendium of Jainism (Jain Academic Bowl Manual 3rd Edition)

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 103

PHILOSOPHY
B12 - Anekäntaväda II - Pramäna, Naya and Syädväda
Vyavahär Naya (Practical Point of View)
The substance and its attributes are interdependent and can never be separated. To consider them as separate is called the practical point of view. For example, to know is an attribute of the soul. In addition, to consider knowledge in a separate way from the soul is called practical point of view. In the practical point of view, one takes into account the association of a substance with another substance. Even though it is not right to know a substance this way, day-to-day activities become somewhat easier. E.g. We use clay pot to hold water, so now we call this pot a water pot. Here the pot is not made of water, but clay. However, because of water's association with the pot, we call it a water pot. The right way of telling will be that this is a pot made of clay, and we use it to store water. This absolute way of saying a sentence takes a long time and not practical. That is why we call it a water pot. It conveys the meaning. The day-to-day activities become easier thereafter. Even though the soul and body are separate, we use the word interchangeably. We do indicate the body as living because of the association of the soul and body. From Nishchaya Naya or absolute stand point, a soul is independent, self-existed and uncontaminated by matter. From Vyavahär stand point, it can be called impure as soul is bound with Karma leading to the cycle of birth and death. Such classification of Naya or standpoints enables identification or distinction of objects or theories according to particular class of Naya. Classification of Naya: Naigama Naya
Generic and Specific view or teleological view Sangrah Naya
Collective Vyavahär Naya
Practical view Rujusutra Naya
Linear view Shabda Naya
Literal view Samabhirudha Naya Etymological view Evambhuta Naya Determinant view.
There are hundreds of sub classifications of these seven Nayas but without going in details, we shall presently discuss the bare outlines of these seven Nayas. Before doing so, it may be noted that first three Nayas are with reference to the identification of the main substance called 'Dravya' and hence are known as 'Dravyarthika Nayas'. The remaining four refer to the standpoints, which identify the
modes of the main substance and hence are known as 'Paryäyärthika Nayas'. Dravyarthika Nayas (Substantial Point of View)
Dravyarthika Naya means the standpoint that concentrates on a substance (the generic and permanent aspect). Dravyarthika Naya (substantial standpoint) considers all things to be permanent or eternal. For example, it states that a pot qua substance clay is permanent or eternal. In this point of view one considers the substance as a whole and gives its modes subsidiary status. E.g. while talking about the soul, one will consider the soul as immortal, was never created, nor will it ever be destroyed. On the other hand, Paryäyärthika Naya regards all things as impermanent, because they undergo changes (transformations). Hence it declares that all things are non-eternal or momentary from the standpoint of modes or changes. The standpoint that grasps the generic aspect is Dravyarthika Naya. And the standpoint that grasps the specific aspect is Paryäyärthika Naya. This can be subdivided as follows
Naigama Generic Or Specific Or Teleological Sangrah Collective Generic Vyavahär Practical
Compendium of Jainism - 2015
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