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In Pañcāstikāyasamgraha Kundkunda defines and discriminates two naya-s thus :
evam sado viņāso asado jīvassa natthi uppādo.
tāvadio jīvāņam devo maņuso ti gadiņāmo.'
The dravyārthika principle holds that there is neither birth nor death of the jīva as it has an indestructible essence, which cannot be extirpated even by Time. Jīva is subject to origin and decay only from the point of view of paryāyārthika naya. Although soul experiences both birth and death, but still it is neither really destroyed nor created. Origin and decay refer respectively to the disappearing deva state or the appearing human state and these are only its paryāyas or modes.
Another category of naya-s as found in agama-s are niścaya naya and vyavahāra naya. To deal with the religious truth, these two perspectives are important. The former is related to the subtle or transcendental aspect of the truth, while the latter, to the empirical or conventional one. Ācārya Kundakunda has explained the omniscience, on the basis of nayas (viewpoints) through the verse of Niyamsāra as follows: jāņadi passadi savvam vavahāraṇaeņa kevali bhagavam.
kevalņāṇī jāņa passdi niyameņa appānam.“
According to the empirical viewpoint (vyavahāra naya), the kevalī (omniscient) knows everything, but according to the transcendental viewpoint .(niścaya naya), the kevali knows himself alone. The implication is that, the kevalī is omniscient from the practical viewpoint (vyavahāra naya) and the knower of himself alone, from the transcendental viewpoint (niscaya naya). Needless to state, Jinabhadra has enriched the Jain philosophy by his profound scholarship.Jinabhadra gives an
Pañcāstikāyasāra of Kundakunda. Delhi: Bharatiya Jnanpith, 2001, gāthā-19,
p. 14.
2 Niyamsāra. Shripadmaprabhmaldharidev viracita. Jaipur: Sahitya Prakashana
Evam Prachara Vibhaga, 1984, gāthā-59, p. 318.
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