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A SOURCE-BOOK IN JAINA PHILOSOPHY
burnt. One can easily see that in the process of burning some portion of firewood is burnt, some is burning and still some of it is not burning. Therefore, it is difficult to say that the wood is burning. The wood can be described as burning and as not burning, as burning it is not wood and as wood it is not burning.
The rjusūtranaya in its suble form would also maintain that in the act of eating, we are not eating at all. Because the act of eating involves the series of moment, and each moment presents a particular action. When we take food in the hand in a particular moment, it is not eating. Next moment we keep it in the mouth, it is also an act in a particular moment and when we gulp the food it is not eating at all. The rjusūtranaya does not accept the continuum of the actions in different moments. It looks at the object at a particular moment. It is not very much relevant for understanding the nature of the object from the practical point. The comprehension of the nature of objects from the practical point is possible from naigama and vyavahāra nayas. In the rjusūtra naya primary emphasis is given on modifications and that too of the moments, although there is the implicit acceptance of the substance which has modifications. But this is secondary.
Rjusūtranya has two forms (1) Sūkşma rjusūtranaya and (2) sthüla rjusūtranaya. The sükşma rjusūtranaya comprehends the state of the object at a particular moment only, but the sthūla rjusūtranaya looks at the state of the object as it is presented in the series of moments constituting the present.? Akalanka has given copious examples of rjusūtranaya. RJUSŪTRANAYABHASA (FALLACY OF RJUSŪTRANAYA)
Rjusūtranaya gives primary importance to the modifications (paryāyas) considering the substance (dravya) secondary; but the rjusūtranayābhāsa (fallacy of rjusutranya) totally neglects the substance and considers the modifications the only redity. 8
The Buddhistic kşaņkavāda is a clear example of the fallacy of
1 Nayacakra. 2 Tattvārtha Rājavārtika, p. 96-97. 3 Pramāṇanayatattvāloka 7, 30.
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