Facets of Jain Philosophy Religion and Culture

Author(s): Shreechand Rampuriya, Ashwini Kumar, T M Dak, Anil Dutt Mishra
Publisher: Jain Vishva Bharati

Page 130

Anekāntavāda, Nayavāda and Syādvāda 113
Among the four paryāyanayas only the first one, viz., rjusūtranaya, which will presently be dealt with, makes a direct ontological reference to an aspect of reality, viz., the aspect of flux (paryāya). The other three are concerned with the verbal questions of the meanings of the modal side of the reality. On the basis of this distinction, viz., the aspect involving an ontological reference and the aspects involving verbal references, the standpoints are also classified as arthanayas (or arthatantra), and sabdanayas (or śabdatantra), the former class including within itself the first four, and the latter class, the last three.94
Jinabhadra, however, chooses to treat rjusūtranaya as one of the dravyanayas on the ostensible ground that it has a direct ontological reference like the other dravyanayas.95 But this is not widely accepted. Now the treatment of the four paryāyanayas or the modal standpoints may be resumed.
Rjusūtra (the standpoint of momentariness) The rjusūtra standpoint relates to the momentary nature of a thing. 96 It is narrower than the vyavahāra standpoint in that it looks at a paritcular thing as the thing appears at a particular moment.97 This standpoint is in operation when, for instance, we treat an actor, who is enacting the role of a king on the stage, as the king for the moment.
While recognising the importance and relative validity of this 'occurrent aspect in the life of reality we are not expected to loose sight of the continuant' character of reality.
An over-emphasis on the fleeting aspect of concrete reality has,
94. tatrarjusutraparyantah catvāro'rthanayā matäh/trayah sabdanayāḥ "sesah
'sabdavācyarthagocarāW/ Nayavivaranam (by an unknown author, ed, Pannalal Caudhuri, Digambara Jaina Grantha Bhandra, Kāsi, Vira Samvat 2451), kā. 97. See
also Tattvārthasära, kā 43. 95. VB), p. 2262, kā. 77. 96. Cf. rjusūtrah sa vijñeyo yena paryayamatrakam/vartamanaikasamayavisayain
parigrhyate // Tattvārthasärah (by Amrtacandrasuri, printed in the Prathamagucchaka, Sri Digambara Grantha Bhāndāra, Kasi, Vira Sam 2451), kā.
47. See also JTBY, p. 22. 97. Siddhar'si explains rjusūsūtranaya as follows : tatrarjupragunamakutilam
atitānāgatavakraparityāgāt vartamānaksanavivarti vastuno rūpam sütrayati nistankitam darsayafiti rjusūtrah Nyāyāvatāra (P.L. Vaidya's edn.), p. 77. See also
NKV] kārikās 11 and 12. 98. For an elaborate criticism of the various schools of Buddhism, as illustrating this
mayābhāsa, see TBV, (on STP, I, gā. 5), p. 317 ff.