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SANMATI-TARKA
[1.53
of the second Naya. On the other hand, in the second Naya there. being no permanent underlying principles or substance, the idea of an agent or of an enjoyer bag no stand at all. This Naya, therefore, must accept some permanent principle, as it is accepted by the first Naya. Thus both these Nayas are defective in something, Jaina philosophy, therefore, has accepted both these Nayas to have the whole comprehensive truth. 51, 52.
The following verse states the Jaina viewpoint :
जे वयणिज्जवियप्पा संजुज्जतेसु होन्ति एएसु । ___सा ससमयपण्णवणा तित्थयराऽऽसायणा अण्णा ॥५३॥ ; The right Jaina view consists of the combination of these two Nayas with all their attendant statements.
Both these Nayas are not competent to give the whole comprehensive truth, when taken individually and therefore both are in a way partial and defective and false.
If they recognise their own limitation and supplement their partial truth by the partial truth of the rival Naya the whole becomes a perfect and all comprehensive truth. Jaina philosophy accepts these statements and thoughts that lead to an all comprehensive truth. For, instance:- it holds that from a particnlar point of view, the soul is eternal ; it is also changing from another point of view.
As regards the corporal nature of the soul, it holds that the soul is both corporal as well as incorporal ;
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