Yatindrasuri Diksha Shatabdi Samrak Granth

Author(s): Jinprabhvijay
Publisher: Saudharmbruhat Tapagacchiya Shwetambar Shree Sangh

Page 1151

-YATEENDRASURI SMARAK GRANTH attributes. Similarly, it has been said that Pramana and linguistic symbols, which fall to express the is a comprehensive view, whereas naya is a par- knowledge in its pristime comprehensiveness untial view. In other words, Pramana is called com- less their significance is rightly analysed." plete judgement (Sakaladesa) while Naya is called incomplete judgment (vikaladesa). Through com- 3. Naya and Niksepa plete judgment, it is not possible for us to describe
Etymologically, the term "Niksepa' stands for the infinite characteristics of an object. To overcome this difficulty, we use only one word that
putting together' or classifying; but this meaning
can hardly be recognised in the developed forms descibes one characteristic of that object and hold
of the concept of niksepa. It is one such technique the remaining characteristics to the indentical with
of exposition of words as well as interpretation of it. By this method we can describe all characteris
the nature of reality. Now, Naya may be distintics of an object by the description of a particular
guished from it. Naya is a point of view from which aspect only. This type of preposition is called
we make some statement about the thing, while pramana, saptabhangi or complete judgment. The
Niksepa is an aspect of the thing itself. If we conidentity of all other aspects with a simple aspect is proved by the identity of time, quality, substratum,
sider the statements merely as such, its point of
view is naya; if we consider the fact which justifies relation, association and word. In the case of in
the point of view it is niksepa. complete judgment the order is reversed. Every judgment presuposes some difference in every 4. Definition of Naya and its kinds aspect or quality. In regard to a complete judgement, time, quality etc. establish identity among The Jaina doctrine of modes or stand point various qualities, whereas with regard to an incom- corresponds to the Greek doctrine of tropes, modes plete judgement time, quality, etc. prepare the ground and conditions. The Jaina epistemology elaborated for difference among various qualities. This kind of this doctrine in order to show that several judg. judgement is called Naya-Saptabhangi also. ments or propositions may be true about the same In this connection, a question can be raised,
object, but from different points or view. Here, it is
interesting to note that each fact, however trivial it how the partical truth conveyed by a naya is as valid
may appear, can be thoroughly understood in the as the full truth conveyed by pramana? The Jaina logicians attempt an answer to this by employing
context of the entire reality and only in the light of
its interconnection with the rest of reality. A real is an analogical argument, in which they compare
possessed of an infinite number of aspects and naya to a part of a sea which is pramana. "Now in
attributes which can be thoroughly comprehended so far as a part is identical with the whole itself,
only by a person who is directly acquainted with there is an essential non-difference between the
the whole order of the reality, in one word, who is two; a naya shares the validity, at any rate in some
omnicient. But this does not mean that the Jaina measure, of pramana. But, in so far as a naya is
here offers a counsel of perfection which amounts different from the whole, in some sense, it cannot
to a counsel of despair for a person like us whose be identical the whole and therefore the view of the
resources are limited. Though the full knowledge naya as identical with the whole must be invalid.
of all the possible characteristics even of a particle When it becomes invalidi.e. when its partial truth is
of dust can not be claimed by any one of us, the taken to be the whole truth, It is called a Kunaya or
knowledge of one or the other attribute can be atDurnaya. According to Dr. Tatia, the contingen
tained if we are dispassionate and free from bias cies of Naya' and 'Durnaya' arise only when a
for one angle of vision and prepared for approachknowledge situation is sought to be expressed in or
ing it from other standpoints. Therefore, we must understood through inadequate logical categories
recongnise that there are different ways of approach