Mahavira and his Teaching

Author(s): C C Shah, Rishabhdas Ranka, Dalsukh Malvania
Publisher: Bhagwan Mahavir 2500th Nirvan Mahotsava Samiti

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R. N. MUKERJI
4. Nayavāda and Syādvāda
It is generally held that these two are complementary, and what nayavāda does analytically, syādvāda synthesizes into a complete view-point. This, however, is true of the first four nayas only in a general way and not specifically as term to term relation, except in cases of the relations of universal versus particular, unity versus difference, and permanence versus change, where it has a more specific application. The last three nayas, sometimes referred as sabdanayas, in fact, between them cover the case of avaktavya in general and avaktavya aspects of the above three problems in particular.
With respect to the problems of the universal and the particular, Jains reject the theories that universal alone is real (Advaita Vedānta), particular alone is real (Buddhism), universal and particular both are independently real (Sankhya, Yoga, Nyāya-Vaiseşika). According to the Jains, the two are dependently or relatively (sāpeksa) real. Neither is found without the other. Generality is known by an inclusive cognition (anuvsttipratyaya), particularity by an exclusive cognition (vyāvrttipratyaya). For instance, a man as sāmānya is seen as similar to other persons, and as viseșa as different from other persons. By the first he is recognised as a man, by the second as the particular individual.1 Similarly, the earth which is moving round the sun, is also at rest for those living on it, but not so independently, but relatively. Man who is one as engaged in conversation, is also relatively two while putting on shoes, for he should distinguish between the left foot and the right.
What is covered by relativity (sāpekșatva) in Jainism is a wide class of relations depending upon the matter that constitutes a thing (dravya), and its state (bhāva), for instance, earth will be brown when unbaked and brick-red when baked, kşetra (place), and kāla (time). An entity is positively determined with 1. Manikyanandi, Parikṣāmukha Sūtra, with Laghu Anantavīrya's, Prameya
ratnamālā, IV, 2.