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A SOURCE-BOOK IN JAINA PHILOSOPHY
they have been variously described. However, the Jainas have attempted the primary ways of the describing a thing and main points of view which are the basis of their description. The dravyanaya and paryāyanaya include numerous forms of expressing the nature of a thing and the numerous points of view, although in theory there would be infinite ways of expression. In the agama literature, as well as according to the Digambara tradition,1 seven prominent nayas have been mentioned. Naigama, sangraha, vyavahāra, ṛjusūtra, śabda, samabhiruḍha and evambhūta are the seven primary nayas. Acārya Siddhasena Divakara does not consider naigamanaya as an independent naya and he mentioned six nayas. Umäsvāti has in the earlier part mentioned five nayas: naigama, sangraha, vyavahāra ṛjustūtra has been and sabda are the five primary nayas.2 Naigama naya distinguished into two forms: despariksepi and sarvapariksepī. Sabdanaya has three forms: samprata, samabhirūḍha and evaṁbhūta.3
NAYA AS PRAMAŅA OR APRĀMAŅA
Nayavada is a comprehensive and a special from of thought in the Jaina logic. Every object is looked from the points of view which are nayas. Jinabhadra kṣa māśramaņa says that the naya theory pervades the entire Jaina philosophy and thought."
Jaina logicians were faced with a question regarding the validity of the nayavāda. Is the naya a pramāṇa or not was the primary question. If it were a pramāņa why are they differently mentioned ? And if it were not a pramāņa then it would be false knowledge and there is no scope of false knowledge in the philosophical world.
The Jaina logicians say that naya is neither pramāņa nor apramāņa (not pramāņa). It is part of the pramāṇa. A drop of water of the ocean can not be considered to be the ocean and also not the non-ocean, but a part of the ocean.5 Similarly, a soldier is neither
1 Tattvārtha rājavārtika 1, 33.
2 Tattvärthasūtra 1, 34.
3 Tattvārthabhāṣya 1, 34-35, p. 314-315.
4 Viseṣāvaśyaka bhāṣya
5 Tattvārthaślokavārttika 1, 6 Naya Vivarana, sl. 6.
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