Book Title: Sudha Sagar Hindi English Jaina Dictionary
Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar
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not rule out other different viewpoints and is, there by, expressive of a partial truth (वस्त्वंशग्राही) about an object ( वस्तु ) - as entertained by a knowing agent (). A naya is a particular viewpoint about an object or an event, there being many other view points which do not enter into or interfere with the particular viewpoint under discussion. Although the other viewpoints do not enter into the perspective of the particular viewpoints under discussion they constantly, as it were, attack its frontiers, and await its reconciliation with them in the sphere of a fuller and more valid knowledge which is the sphere of Pramaṇa.
नय की प्रामाणिकता - Vidyānanda attempts an answer to this by employing an analogical argument often repeated by writers since, in which he compares naya to a part of a sea which is Pramāṇa. A naya shares the validity, at any rate in some measure of Pramana. But in so for as it is different from the whole - in some sense otherwise the part and the whole become indistinguishable - a naya is invalid. The conclusion implied is a simple one, that a part (4) is not eschewed by the whole (प्रमाण) that the whole itself would not be but for the combination of such parts; that the part is valid so far as it goes and that it becomes invalid when its partial truth is taken to be the whole truth when it is called a नयाभास or कुनय or दुर्नय. द्रव्यार्थिक नय पर्यायार्थिक नय Relative aspect. Suddha niscayanaya and A suddha is caya naya शुद्ध निश्चय नय तथा अशुद्धनिश्चय नय - Real aspect is subdivided into suddha and Asuddha.
Real
aspect.
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Sadbhutaand Asadhūta vyavaharanaya - सद्भूत तथा असद्भूत व्यवहारनय Vyavahara Naya is divided into-A and असद्भूत - Each again determined as उपचरित - and अनुपचरित Thus we have four kinds of Vyavahāra Naya - (1) Upacarita sadbhūta (2) Anupacaritasadbhūta (3) Upacarita asadbhuta (4) Anupacarita asadbhuta. The term Vyavahāra is added to each at the end. These six Nayas are specially employed in the examination of the characteristics of Atma. शुद्धनिश्चय नय (Suddha niścaya naya)That the soul is identically the same whether in samsara or in Mokṣa because of its intrinsic characterinstics of jana and Darsana is a statement according to this Naya. Aśuddha niścayanaya - अशुद्धनिश्चय
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To believe that the soul is characterised by gross emotions in its samsaric state is true accoring to. उपचरित सद्भूत व्यवहार नय - The option that the soul has the chetana modification of Matijñāna etc., is true because of the Upacarita Sadbhuta Vyavahāra. That the soul has Matijñāna, is relative and figurative though pertaining to a quality which is in a way real. Anuparcarita sadbhūta vavaharanaya - अनुपचरित सदभूत व्यवहारनय
That the soul has the modification of kevala Ji āna.
This
Anupcarita asadbhūta vyavahāranaya - अनुपचरित असद्भूत व्यवहारनय correspo 'ds to the inseparable accident of the scholastic logic, for example, this is my body. Body is identified with self according to this particular Naya.
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