Nyayavatara

Author(s): Satyaranjan Banerjee
Publisher: Sanskrit Book Depot P Ltd

Page 13

(xiii)
predication. Similarly, from the point of view of kşetra, it can be stated in two ways: if a thing is really in the room, then we can say affirmatively it is in the room, and negatively it is not in the verandah. Similarly in other two cases. For want of space I cannot dilate upon this point any more.
Supplementary to the doctrine of syād-vāda is the doctrine of naya-vāda. The nayas are ways of expressing the nature of things. There are seven nayas : naigama, samgraha, vyavahāra, rjusūtra, śabda, samabhirūdha and evambhūta. Without going into detail, it can be said that the nayas are necessary in order to understand the partial true nature of a thing. Now let us come back to the last substanc mokşa.
The path to Salvation (mokşamārga) is different in Jainism from other religious systems. It is the Right Faith (samyag darśana), Right Knowledge (Samyag jñāna), and Right Conduct (samyak cāritryam). The emphasis is laid on all the three : only when all the three characteristics are combined, they can constitute Mokşamārga. Each by itself is imperfect and therefore insufficient. To depend on any of them will not lead one to Mokşa. Further, it is emphasized that these three (faith, knowledge and conduct) must be of right type. Hence the word samyak is prefixed to each of these terms. To bring out the force of the meaning of this definition, one metaphorical example is given by the commentator. A person suffering from a disease (if he desires to cure himself of the disease) must have faith in the capacity of a doctor and must know the exact nature of the medicine prescribed by him for his disease and must take the medicine according to the instructions of the doctor. Mere faith in the doctor will be of no use. Faith in the capacity of the doctor and the knowledge of the nature of the medicine would equally be useless unless the patient takes the medicine. In this case beings in the world of samsāra are assumed to be patients suffering from a spiritual disqualification or disease who desire to get rid of this disease and to attain perfect spiritual health. Thus for the purpose of helping such persons this Mokşamārga is prescribed as a spiritual remedy and the spiritual remedy therefore must be associated with all three characteristics of right faith, right knowledge and right conduct in order to be effective. These three constituent elements of the path to salvation are called Ratna-traya (the three jewels).
To effect this ratna-traya the rules of conduct must be observed and corresponding virtues must be acquired. The Jains have