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Nayavāda
177
Jaio and non-jain philosophies. Yet, the philosophical narration in these two viewpoints is quite different. Although the philoso. phical narration in all non-jain philosophies is not the same with regard to the viewpoint of Niscaya Naya in all philosophies that have liberation, ācāra and caritra are just the same more or less, though their terminology, classification etc. might differ. Here, we have just to see and note that the two viewpoints accepted as Niscaya and Vyavahāra, are applied to both the spberes. Like all other Indian philosophies, Jain philosophy also includes in itself both knowledge of Reality-tattva jñani and conduct-acāra.
Its difference in Knowledge and conduct
When the Niscayanaya and Vyavahāranaya are experimented upon both in knowledge of Reality and conduct, in a general way, one who ponders over the Scriptures fails to understand and grasp one difference. It is that the use of Niscaya and Vyavahāra in phi. losophy is fundamentally different from their use in the sphere of ethics or conduct, and as a result, differing results are suggested. Same should be our understanding with regard to the viewpoint on V yavahāra. This can be clarified as follows.
Niscaya pertaining to Reality and the Vyavahāra viewpoint
When the nature of Reality is to be promulgated from the point of view of Niścaya, only one matter comes under its purview. What are the basic elements at the root of tbe universe? What is their number? What is their nature irrespective of place and time ? Now, when the nature of Reality is to be promulgated from the point of view of V yavahara, the nature of the basic elements is laid down from the point of view of matter, time, place etc. If we make use of the Niscaya viewpoint and desire to lay down the nature of the elements as approved by the Jain philosophy, we can state in brief that Cetana and Aretana are the two elements that are diametrically opposed to eachother, Both are endowed with the power to influence eachother. The expansion of Cetana - life-force exists from the point of view of matter, place, time etc.
EJ 12
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