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Jaina Philosophy and Religion
of consciousness resulting from a difference of place, time, etc., then we have before us the paryāyārthika-naya pertaining to consciousness.
There is neither substance without mode nor mode without substance. The one can never be without the other. The relation of identity-cumdifference obtains between a substance and its modes. Though a substance is different from its one particular mode, it is identical with it from the standpoint of a continuum of modes.
For the detailed treatment of the doctrine of naya, we explain and expound seven types of nayas. They are naigama, sangraha, vyavahāra, rjusutra, śabda, samabhirūdha and evambhūta.
Naigama: Nigama means kalpanā (resolve, imagination). All our communications that are governed by it are called naigama. It has three main types, viz., sankalpa-naigama, amśa-naigama and aropa-naigama.
(1) Sankalpa-naigama: Sankalpa means resolve, purpose, end, intention. Sankalpa-Naigama concentrates on the resolve or purpose. For instance, a person is putting his clothes in his bag. At that time, his friend arrives and asks him, “What are you doing?" In answer he says, “I am going to Bombay". This answer is from the standpoint of his resolve. His friend does not object to his answer, because it is an accepted popular convention.
A man has decided to perform an act of theft. The religious works regard him as defiled by the sin of theft, though he has actually not performed the act of theft. The standpoint adopted by the religious works is that the act which is sought to be undertaken is as good as being accomplished (kriyamānam kytam). This is also an instance of sankalpanaigama.
Again, a person carrying fuel, when asked “What are you doing?”, says “I am cooking” instead of saying “I am carrying fuel”. The answer given is from the standpoint of sankalpa-naigama. This standpoint concentrate on the general purpose for which a particular act is being performed. This mode of communication or expression has the sanction of popular convention.
(2) Amśa-naigama. Amśa means a part. This standpoint takes a part for the whole. For example, when a spark falls on a saree put on by a lady, she gets frightened and at once says, "My saree has been burnt". Similarly, when a leg of a chair is broken, we say, “The chair is broken”.
(3) Aropa-naigama: Aropa means superimposition. This standpoint superimposes one time-division on another, one state on another, etc. For
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