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Jainism
exists, is and is the only Entity, general and all embracing. The theory of the Vaisesikas is just similar to that of the Jainas which is known under the designation of Naigama Naya meaning thereby that they beleive in both, General and Particular and not either of them singly. Sull, however, they do not believe like the Jainas that a thing is having both the aspects, General and Particular togetber. Therefore, their belief also is independent. The Jainas believe that general and particular-both co-exist. They are mutually dependent and therefore, not independent. They both are the aspects of a thing.
Like the Vedantins, the Sankhyas also take the Sat to be eternal. On account of this, nothing new is produced according to them. But it comes into existence only just as oil from the sesamum seed. Like the Brahma of the Vedāntins, the Prakrti of the Sankhyas is the prime receptacle of all that is produced. New products or effects continually go on being brought out from the Prakrti and again get merged into it. All these products taken together are of the same essence as that of Praksti. On account of this, nothing which is present was ever absent. Everything is every thing according to the Sankhyas. This theory of theirs is described as Satkāryavād. Opposed to them are the Naiyāyikas, Vaisegikas, and Bauddhas whose patent theory is Asatkāryavāda. According to them, if a ibing is pre-existing before it came into existence, no effort is called forth to bring it out. Therefore, the effect before it was produced and after it di appeared was never existent, that is to say, it was Asat. The Jainas have tried to reconcile these two contrary views through Dravyārthika Naya and Paryayārthika Naya (Noumenal and Phenomenal view-points) respectively. A thing was 'existent (Sat) as a substance and non-existent (Asat) as a phenomenon. The earth is the same but it is responsible for many things produced from it. Gold as gold remains the same, still many things are born out of it. Earth and gold are thus constant as earth and gold and are transitory as new things are continually being produced from them. This controversy also belongs to Dravya Naya and Paryāyanaya.
Artha Naya and Sabda Naya.
Artha Nayas think about things but there are various view-points from which to arrive at a correct meaning of the words used. All these are included in the Sabda Nayas All the Nayas about which we thought above are Arthanayas, namely, Naigama, Sangraha, Vyavahāra and Rjusūtra. Sabda, Samabhirūdha and Evaņbhūta are the Sabda Nayas. All these three are included in Paryāyārthika because their province is the paryāya (a modificatory change.)
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