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ĀPTA-MĪMĀŃSĀ
106. Naya signifies the particular nature of a substance taken (as a proposition) by Syādvāda through sādhya (major term) and by drstānta (illustration) the quality of similarity being universally concomitant.
COMMENTARY After dealing with pramāņa, naya is described. Briefly speaking, objects possess many different characteristics and may be taken from different standpoints. By omniscience alone, their entire character is understood. The scope of naya (one-sided method of comprehension) is to take them from a certain stand-point. For a detailed exposition of naya, reference may be made to Sacred Books of the Jainas, Vol. XI?
नयोपनयैकान्तानां त्रिकालानां समुच्चयः। 3 yrg-919 E Tt sa 4 ETT 1110711 nayopanayaikāntānāṁ trikālānāṁ samuchchayaḥ, avibhrāt-hāvasambandho dravyamekamanekadhā.
107. Substance (dravya) is the collection of three times (past, present and future) brought by naya and upanaya (branches of naya). Having non-seperate connection of existence, it is one and many (from different points of view).
COMMENTARY In this verse, the subject of dravya is taken up. Dravya is a generic name for soul, matter, time, space and the principles of motion and rest. It comes into (utpāda) or goes out of existence (vyaya), while its continuous sameness (dhrauvya) remains. The inner nature or essential attributes (dhrauvya) always remains the same through
1. "Brent Hiru ar a: Haifacra | C ontaisiesợi lâu Hư:” Ngãyānatāra, 29. 2. Parikṣāmukha, Samuddeśa VI, V. 74, pp. 198-204
