First Steps to Jainism Part 2

Author(s): Sancheti Asso Lal, Manakmal Bhandari
Publisher: Sancheti Trust Jodhpur

Page 79

The Central Philosophy of Jainism-Anekantavad
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stand-point that it has consciousness is Nayavad, but to appreciate the soul from its many features like non-material nature, eternal existence, conscious quality etc. is Praman. In other words Naya is a part of Praman and Praman is a collection of Naya. Thus Praman is compared to an ocean while Naya are like ocean water in different pitchers (Raj Vartik-Akalanka)
While other schools acquired knowledge of objects through "Pramana", Jainism used the method of Nayavad in addition, as the former may not illuminate all the aspects fully and individually. At the same time it is always necessary to keep in mind that according to Nayavad one aspect is being revealed from amongst innumerable aspects which are equally important, and the knowledge so revealed is coloured or conditioned by the particular point of view or stand point-failure to so remember will lead to confusion and ekantvad. Therefore the whole truth or complete nature of reality will be revealed by pooling together the knowledge revealed by the stand-points or Naya, which though contradicting each other separately when combind lead to truth. Here an interesting example may be quoted from Naya Karnika of Vinay Vijay who says that “just as different smaller feudal lords, who may be opposed to each other, when commanded by the Emperor-Chakarvarticombine together to render him proper service, the different Naya or standpoints when combined reveal the complete and whole truth."
Thus nayavad and naya properly utilised become the tools or instruments for application of Anekantavada or doctrine of non-onesidedness in practice enabling a complete and proper grasp of knowledge on the one hand, and understanding and reconciliation of different points of view on the other.
22. Since a substance has innumerable aspects, it can be viewed from innumerable stand-points and therefore there can be as many (innumerable) Naya. That would make the comprehension of all the Naya and the object impossible. As such the acharyas have grouped or classified the naya-standpoint-into certain categories which though varying have largely common features. The first and major classification of Naya is in two groups (i) Dravyarthik Naya or substance related standpoint and (ii) Paryarthik Naya modification related standpoint. The first group of Naya deals
with stand-points that relate to the substance or the general chara