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Nayavāda
179
acuteness or looseness more directly; while the inclinations of the former individual are in all respects, indirect for the latter. The form of koowledge of reality or philosophy is the same and uni. form for all foilowers of that particular faith, be it in the realm of Niscaya vision or the Vyavahara vision. Even its terminology is the same. The nature of the conduct of the two is, however, not uniform. For each individual, the conduct of Niscaya vision is direct and clear for him. It is our purpose, in this small discussion, to suggest that even if the words Niscayanaya and Vyavahāranaya may be similar, their application differs and glaringly too. In the
ms of philosophy and conduct the two, consequently, lead us to different results.
Difference of philosophical vision of Niscaya in Jainism and the Upanisads
The background of Jain philosophy from the point of view of Niscaya vision is totally different from that in the philosophy of the Upanişads. All the Upanişads lay down the origin of the uni. verse with the help of different terms such as Sat, Asar, Armā, Brahma, Avyakta, Akāša etc. They all yet arrive at the same uniform conclusion that even if the universe has varied forms in form of Jada, Cetana etc., the original element at the root of the universe is just the same, The Jain philosophy, however does not accept the existence of the one uniform element at the root of the universe; it accepts the existence of two mutually opposed independent elements and explains the variedness of tbe universe accordingly. There is no Indian philosophy except the Samkhya with its 24 elements of Prakřti and the Vedānta branches like that of Sankara, that hunts after just one and only one element at the root of the universe. Nuaya-yaiseșika and the Sankhya-Yoga with 25 elements accept more than one element at the root of the universe. It is therefore crystal-clear that the naturs of philosophical thinking ja Jainism totally differs from that ia tbe Upanişads.
[Darśan aur Ciotan, pt. 2, pp. 498-500)
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