Vaishali Institute Research Bulletin 1

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 128

NAYAS
117
sample of total vision. Each perspective takes note of a real trait out of the infinite complex inspired and determined by the psychological interest, logical equipment, environmental influence, pragmatic need, volitional impulse and so on and so forth. So the assessment of an infinite real in respect of a particular aspect yielding logical conviction of its truth is called naya, a sectional and partial evaluation. Even a minute fact is possessed of an infinite number of attributes and functional qualities. It will require an infinite number of observations for its fullest assessment. But the Jaina philosopher has classified them under seven denominations and think that the sevenfold categorization will succeed in grasping a full picture of reality. The formulation of this sevenfold categorization in verbal propositions is called syūdvada, bacause of the necessary qualification of each proposition by the prefix syāt meaning 'possibly judged from the point of view of subtantiality, time, place and unique individuality'. Each proposition of the sevenfold predication represents a particular perspective, naya. This naya is intrinsically a judgement and not a hypothetical assumption. These nayas have been designated (i) naigama (pantoscopic), (ii) sangraha (unitive), (iii) vyavahāra (the analytic and particularistic perspective), (iv) rjusūtra (the straightline perspective) and (v) sabda (the verbalistic perspective) which has three sub-divisions, namely (a) samprata, the present fact with its distinctive appellation. (b) samabhir ūdha, etymological evaluation, and (c) edambhūta, evaluation by actualized connotation. These nayas will be fully distinguished by the consideration of their specific character, scope and application
The first naya called naigama has been interpreted variously by writers of established authority. The etymological meaning is not fixed, and from the Prakrit expression it is asserted to be an approach and assessment front more than one direction. The approach adumbrated by the word is pantoscopic. It takes stock of reality in all possible dimensions and the Jaina writers have dubbed the philosophy of the Nyāya-Vaiseșika school as pursuant of this naya. The school acknowledges the reality of supreme universal (mahasamanya) called existence or being (satta) which inheres with other sub-universal in substance, quality and action. It is the highest generalized concept of being and is one in number without any allusion to particularity. Though it inheres in an infinite number of individuals, it is ontologically one and the same principle. It typifies the highest generalization and in this conception it agrees with Monistic Vedanta which regards it as the only category. But the Nyāya. Vajśeşika school acknowledges other categories, namely, substance