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368
Jaina Philosophy and Religion
sarve sabdanayās tena parārthapratipādane / svārthaprakāśane mātur ime jñānanayāḥ sthitāḥ // Translation : All the nayas (standpoints) are verbal when they are employed to convey their partial truths to others. On the other hand, those very nayas are cognitional or conceptual when they reveal their partial truths to oneself.
As all the nayas are of the form of knowledge with respect to oneself, they are cognitional or conceptual. On the other hand, as they are of the form of the cause of knowledge with respect to others, they are verbal. When the views or partial truths are discovered by a man without the help of others through his own experience or thought, the nayas are conceptual or cognitional. But when he imparts those views or partial truths to others through the medium of language, the nayas are verbal.
The delineation of nayas comprises classification of views; and the doctrine of nayas involves an investigation into views. There are innumerable nayas. Intentions of the speakers and modes of verbal expression are countless. And as the nayas are not different from them, they too are countless. Originally or fundamentally, there are only two types of nayas, viz., dravyārthika-naya (substantial standpoint) and paryāyārthika-naya (modal standpoint). Dravya means substance. For example, clay is a substance of a pot. And paryāya means modes, changes or transformations of a substance. For example, a pot is a form, mode or transformation of clay. All the changes—subtle or gross—that a substance undergoes are to be understood as its paryāyas. We do perceive or observe the gross changes. But it is impossible for us to perceive subtle changes that take place every moment. Though they are imperceptible, we can definitely know them through inference.
Dravyārthika-naya means the standpoint which concentrates on a sub stance (the generic and permanent aspect). Paryāyārthika-naya means the standpoint which concentrates on modes (changes or transformations). Dravyārthika-naya (substantial standpoint) considers all things to be permanent or eternal. For example, it states that a pot quâ substance clay is permanent or eternal. On the other hand, paryāyārthika-naya regards all things as impermanent, because they undergo changes (transformations). Hence it declares that all things are non-eternal or momentary
1. Verse No. 96 in the vārtika on the Tattvārthasūtra I. 33.
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