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10. JAINA DOGMATICS AND MORAL AND SPIRITUAL DISCIPLINE
p. 136. This is a reference to the Sagaradharma, the Rule of life prescribed for the householders, and the Anagaradharma, the Rule of life prescribed for the monks. fi af Ibid. The two Pramaņas recognised by Jaina doctrine, Pratyakṣa and Paroksa, are referred to. AAIbid. The two pure Dhyanas, Dharmadhyāna and Sukladhyana (see above), are meant. नयनविषयतां गतं नययमलमिव Ibid. A reference to the two types of Naya, the method of comprehending things from a particular standpoint. While the Pramāņas convey the whole truth, the Nayas reveal only partial truths. Broadly speaking, they are of two kinds: dravyarthika, which has in view the substance in its permanent aspect, and paryāyārthika, which takes note of the modes of the fluctuating aspect of the substance and its qualities. af Book II, p. 223. Naya is also classified into five or rather seven kinds: naigama, the non-analytical; samgraha, the collective; vyavahāra, the practical; rjusutra, the straight or immediate; and sabda, the verbal or nominal. S'abda is subdivided into samabhiruḍha, the subtle, and evambhuta, the actual. According to Mallisena (Syadvādamañjarī under verse 28), the Nyaya and Vaiseṣika systems follow the Naigama-naya: the Advaita Vedanta and the Samkhya are guided by the Samgraha-naya; the Carvaka school comes under the Vyavahara-naya; the Buddhists accept the Rjusutra-naya; and the Grammarians and others take their stand on the Sabda-naya," The method of comprehending things from such diverse standpoints is what Somadeva calls nayapaddhati, and the doctrine of Syadvāda, known as saptabhanginaya, is represented as being based on the Naya method. The Syadvada doctrine itself is set forth as follows: (1) May be, it is; (2) may be, it is not; (3) may be, it is and it is not; (4) may be, it is indescribable; (5) may be, it is and yet indescribable; (6) may be, it is not and it is also indescribable; (7) may be, it is and it is not and it is also indescribable. The doctrine of Syadvada is claimed to be a great synthesis comprehending all the Nayas without any distinction. Mallişeņa says in his Syadvādamanjari (under verse 30) that, just as disputants cease from their quarrels after resorting to an impartial judge, similarly the other Nayas, though mutually hostile, are reconciled in the system of the Arhat, their differences being smoothed over by the use of the expression Syat, may be's नयनीतिरिव नवभूमिका Book V, p. 246. This is another refe
1 For an explanation of these terms see S. C. Vidyabhushana: A History of Indian Logic, p. 170, and specially Dhruva: Syadvadamañjari of Mallisena, Notes, p. 279 if. 2 ' नैगमनयदर्शनानुसारिणौ नैयायिकवैशेषिकौ । संग्रहाभिप्रायप्रवृत्ताः सर्वेऽप्यद्वैतवादाः सांख्यदर्शनं च । व्यवहारनयानुपाति प्रायश्चार्वाकदर्शनम् । ऋजुसूत्राकूत प्रवृत्तबुद्धयस्ताथागताः । शब्दादिनयावलम्बिनो वैयाकरणादयः ।' 3_Srutasāgara remarks : यथा नयपद्धतिः स्याद्वादस्य मूलं भवति. He explains नयपद्धतिः as नैगमादिनयाना मार्गः
289
4 Vidyabhushana (op. cit.), p. 167.
5 'यथा हि समीचीनं मध्यस्थं न्याय निर्णेतारमासाद्य परस्परं विवदमाना अपि वादिनो विवादाद्विरमन्ति एवं नया अन्योन्यं वैरायमाणा अपि सर्वशशासनमुपेत्य स्याच्छब्दप्रयोगोपशमित विप्रतिपत्तयः सन्तः परस्परमत्यन्तं सुहृद्भूयावतिष्ठन्ते ।" 37
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