________________
3. A CRITICAL STUDY OF SV, SVV AND SVT
113 Keeping in view this theory of reality, Akalanka has criticised the Vedānta's absolutistic theory of one Brahmał, the sāṁkhya's oneness of prakrtia, the independent sāmānya and višeșa which are the eternal entities according to Naiyāyikas,& the sabdabrahma of Vaiyākaranas, apoha of the Bauddhas etc.5
3. Naya-mimamsa : According to the Jains reality is of the nature of anantadharma or infinite attributes. The comprehension of all these attributes is not possible by an ordinary person, only an omniscient can have the comprehension of all the attributes ; so it is but natural that in relation to reality the ordinary cogniser may have the various modes of apprehensions because of his limitations as a result of his incompetency, liking and disliking and various such factors. These modes are termed as nayas. Akalanka defines naya as jñātņņām abhi sandhayaḥ khalu nayāḥ te dravyaparyāyataḥ (SV. X. I). The Jaina philosophers have classified the modal apprehensions into nayas: dravyārthika and paryāyārthika. The mode of apprehension which takes into consideration the universal, comes under dravyārthika ; and the mode of apprehension which takes into consideration the particular, is paryayārthika. They are called respectively dravyāstika and paryāyāstika also (TV. I. 33).
The relation between naya and pramāna is discussed by Akalarka. He is of the opinion that when one comprehends a substance on the ground of a particular attribute, that is to say, when he cognises the whole reality (sakalādeśa) through a particular attribute, it is called pramāna ; and when a person cognises the attributes of reality (vikalādesa), it is called naya ; the reality as the aggregate of all the attributes is the object of pramāna while a particular attribute of the reality is naya.
So it is quite clear that naya is the outcome of the comprehension of pramāna and that pramāna is none other than frutajñānas.
It is obvious, that various schools of philosophy are the outcome of the absolutist view of a substance giving emphasis on certain aspects with the result that they reject downright the other aspects of reality.
1 SV. VII 9, 10, X 10, XII 10. . Ibid IV 15-20. 8 Ibid IV 23. • Ibid XI 5. 3 Ibid IX 13. 6 Ibid X 3.
15
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
