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Knowledge of reality and its expression It will be noted here that if the Anaikantic reality is indescribable altogether, any sort of discussion along with the path of liberation will be blocked, as nobody will be able to preach and propound.18 According to Jainism reality or substance or universe is cognized by, Pramāna and Naya. 19 Pramāṇa refers to the grasping of reality in its wholeness, while Naya
oints to an aspect of infinitely-phased reality illumined by Pramāna, thus the letter takes into consideration only a fragment of the totality.20 The emphasis on the one and the cancellation of the other would irresistibly lead us to the biased estimation and Aikāntic view of reality.21 Pramāņa assimilates all the characteristics at once without any contradiction and animosity between one characteristics and the other, for instance, between one and many, existent and non-existent, etc. of the unfathomable characteristics, Naya chooses one at one moment, but keeps in view the other characteristics also. We can thus say that both Pramāṇa and Naya are essential for the proper understanding of the nature of reality. Reality being the repository of infinite attributes, the apprehension of it form a particular angle of vision, i.e., Naya, which is objectively given and not subjectively contemplated, does not exhaust the whole of the multiphase reality. So, in order to avoid the possible misunderstanding that reality is exhausted by the employment a particular Naya, every prediction should be preceded by the word 'Syāt'in order to make us aware of the possibility of other alternative predictions. Hence it is known as the doctrine of Syadvāda. Syādvāda is no doubt the logical outcome of Anekāntavāda, the doctrine of the multiple nature of reality. It is simply the mode of prediction or communication envisaged by the Jaina to convey the knowledge of the multiphased reality. Thus Syādvāda is the mode of expression, Anekāntavāda or Nayavāda is the mode of cognition. Syādvāda is the expression of Anekāntavāda in language.
We may point out here that corresponding to the infinite antagonist characteristics there are infinite Nayas. But summarily speaking, all the Nayas from the metaphysical point of view can be summed up into two kinds:
18 Yuktyānusāsana, 43; Vira Seva Mandira, Daryaganj, Delhi 19 Tattvārtha-sútra, 1, 6.; Under the title Sarvärthasiddhi 20 Sarvarthasiddhi, 1.6 21 Sydvädamanjarī, 27; Rajacandra Asram, Agas.
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