________________
306
Reals in the Jaina Metaphysics
(7) The Evambhūta: According to this Naya, a name is to be attributed to an object, so long as the object exercises the activity which is connoted by the name. As soon as the object ceases to energise in the said way, the name ceases to be applicable to it. This Naya accordingly limits the meaning of a word to the exact possible extent.
The above are the seven modes of the Naya. There is an altogether different account of the Naya, given by the Jaina thinkers, which also we may briefly notice here.
The Naya's are the different ways of conceivig the nature of an object. They are said to be six in number. These six Naya's are especially employed in the investigation of the nature of the Soul. Primarily, the Naya is of two modes viz:—the Niśçaya Naya and the Vyavahāra Naya. The first conceives the soul in its fulness, grasps it as a concrete whole, a plenary reality. The latter mode of the Naya chooses to attend to a particular aspect of the soul. The Niscaya Naya again is either Suddha Niśçaya or Aśuddha Niscaya. The Vyavahāra Naya is primarily subdivided into Sadbhūta and Asadbhūta. Each of these two is either Upaçarita or Anupaçarita. Thus we have the six Naya's.
(1) The Suddha-Niśçaya: This Naya consists in a statement of the essential characteristics of the soul,—the characteristics, which are eternal and which run through all its course.
(2) The Asuddha-Niśçaya: This Naya examines the nature of the soul in its Aśuddha state i.e. contemplates its nature in its material environment, although the soul is regarded still as a whole, i.e. an indistinguishable totality of substance and attributes.
(3) The Upaçarita-sadbhūta-vyavahāra: This Naya attributes to the soul, a quality or faculty, which, although it belongs to it, is manifested only when the soul is brought into relation with some thing foreign to it. Thus, according to it, Mati-jñāna or sensuous knowledge is a faculty of the soul. But it is only figuratively so. It cannot arise unless the soul comes in contact with material bodies.
(4) The Anupaçarita-sadbhūta-vyavahāra: This Naya
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
