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Jaina Perspective in Philosophy and Religion
and which may be described by opposites.1 The standpoint of Jainas is supported by Patanjali Yoga and Mimamsă.3 So reality to them is a unity in difference or bhedabheda or difference in unity. Substance perish through its own qualities and modifications. But the Gunas or qualities are inseperably related to substance. The qualites continue while the forms change. Every object has innumerable characters and that which has not many character is also not real like sky lotus", this is proved by the Method of Difference or केवल व्यतिरेक.
Syädvada and Nayavāda
Broadly, knowledge according to the Jaina is of two kindsPramana and Naya; knowledge of a thing in itself and and knowledge of a thing in its relation. A Naya is a standpoint from which we make a statement about a thing. A thing conceived from one particular point of view is the object of Naya or one-sided knowledge." In Saptabhangi Naya, where we find pluralistic doctrine of the Jaina Dialectics, Muni Jinavijaya says that the doctrine points to the rela
1. "अनन्तधर्मात्मकम् वस्तु", हरिभद्र, षड्दर्शन समुच्चय, पृ० ५७ । 2. " द्रव्यं नित्यम् आकृतिरनित्या", इत्यादि, योग - महाभाष्य ।
3. "नोत्पादस्थितिभंगानामभावे स्यान्मतित्रयम्", कुमारिल, मीमांसाश्लोक-वार्तिक, २८ ।
4. S. Radhakrishnan: History of Indian Philosophy, Vol. 1, p. 314.
5. "अनन्तधर्मात्मकमेवतत्त्वमतोऽन्यथा सत्यम् रूपपादम्",
मञ्जरी, श्लोक २१, २२ ।
6. “यदनन्तधर्मात्मकं न भवति तत् सदपि न भवति यथा वियदिन्दीवरम् इति केवलव्यति की हेतु ", स्याद्वाद मञ्जरी, श्लोक २३ ।
7. उमास्वाति : “प्रमाणनयैरधिगमः", तत्वार्थाधिगम सूत्र, ६/१ ।
8. S. Radhakrishnan : History of Indian Philosophy, Vol. I, p. 298.
9. (a) Nyāyavatara, Eng. Trans. S. C. Vidyabhusana, Śloka, 29.
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