Yatindrasuri Diksha Shatabdi Samrak Granth

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

Page 1152

- YATEENDRASURI SMARAK GRANTH — or expressing the same truth, and it is this that peo- ther divided into three categories, viz., Naigama, ple may refer to when they speak of approaching Samgraha and Vyavahara. The subdivision of the the same trugh from different stand points, this is paryayarthikanaya are four; Rjusutra, Sabda, the way in which the Jain non absolutism dealth Sambhirudha and Evamabhuta. with opposed with oppased doctrines of the different schools. In this connection it can be said, 'It is
(1) Naigama : It seems to be somewhat obnow not merely that all theories are on an equal foot
scure and is therefore differently interpreted by the ing, in the sense that we have no way of arguing for
shcolars. According to Pujyapada it relates to the one against another, and hence the idea that one
purpose of intention of something which is not acstandpoint is superior to another must be left out."
complished. For instance, a person who goes
equipped with an axe is asked by any one for what If we look at an object from infinite number of purpose he is going. The person replies that the view, we can say that there are infinite kinds of he goes to fetch a wooden measure (prastha). But nayas because the object is composed of infinite at that time the wooden measure is based on the number of characteristics and one naya knows only mere intention to make it. Similarly, one is engaged one characteristic. Therefore, there is difference in fetching fuel, water, pot etc. He is asked by anof opinion among the Jainas on nayavada on the other person what he does? The former replies that question of the number of nayas. But looking at it he cooks food (odana). But he is not actually cookfrom a specific point of view, it is maintained thating food. He is only engaged in activity which will maya is of two kinds.
ultimately result in cooking food. Thus, in each of
the two examples food (odana) and measure (1) Dravyarthika (dealing with generality) and
(Prastha) there is a central purpose which gives (2) Paryayarthika (dealing with particularity).
meaning to a course of conduct of some duration. Again, the first is called Arthanaya in as much as
The course of conduct is represented by different they deal with objects of knowledge, whereas the
modes of activity at different stages. In spite of this other are called 'Sabdanaya' in as much as they
difference the whole series and also every indipertain to terms and its meanings.
vidual item tend towards the idea aimed at. Dravyarthika is the view of looking at the iden
Again, Naya-karnika says that it views an tity of things, while Paryayarthika is the view which
object is possessing both the general and particulooks at the difference of things. Man speaks of
lar properties, because no object is possed of a something either from the standpoint of identity or
general property unaccompanied with some parfrom that of difference. Statements of things from
ticular property nor even of a specific property the former point of view are put under the head of
unaccompanied with the general one common to dravyarthika. Propositions of ogbects from the
its class. Consider, for instance the statement. 1 standpoint of difference fall under the category of
am concious'. Here, the property of being conparyayarthika. Many minor classifications of things
scious is a general quality that exists in all living ranging between general (dravyarthika) and par.
beings whereas 'l' indicates the speaker a person ticular (paryayarthika) view points are also possi
or an individual. ble. But briefly speaking, there can be only two groups of statements. The view point of itentity, According to the true relations of the teleologiupon which are founded the statements of gener- cal and interpreting idea, this naigama is sub-dialisation, is called Dravyarthika Naya, while the vided into three viz. vartam ana, bhuta and view point of difference, upoin which are founded bhavisyat or bhava. Vartamana naigama belong the statements of particularisation is called to the past, yet transferred to present. When we say paryayarthika Naya. The dravyarthikanaya is fur- that today is the parinirvana day of Lord Mahavira,
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