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Jinabhadra Gani's
[The fourth naya (school). (But) according to a Dravyarthika it is imperishable. Either of the two view-points is wrong. 2415.
8
टीका - १२० पर्यायवादिन एवं नयस्येदं मतं यत् त्वं ब्रूषे:- सर्वमेव त्रिभुव नान्तरर्गतं वस्तु विगम - संभव - स्वभावं प्रतिक्षणमुत्पद्यते विनश्यति चेत्यर्थः । द्रव्यमेवार्थो यस्य न पर्याया स द्रव्यार्थिकस्तस्य तु द्रव्यार्थिकनयस्य तदेव सर्व वस्तु नित्यं मतम् । एवं च स्थिते यद् भवानेकतरस्यैव पर्यायनयस्य प्रतिक्षणविनश्रात्वलक्षणं मतमभ्युपगच्छति तद् मिध्यात्वमेवेति मुश्चेदमिति भावः ॥२४१५॥
D. C. Your view-point is like that of a follower of the Paryaya-naya school, which takes every object in this Universe as susceptible to production and destruction at every moment by its very nature.
But according to the school of Dravyarthikas, dravya or the elementary substance, of which an object is made, (and not the paryāyas or forms which an object exhibits at different times), is given importance. So, according to them, everything is nitya or eternal.
7. According to the followers of the Paryaya naya school or the school of Rotation, various forms that an object holds at various times, are taken as the object itself, rendering the object thereby as susceptible to production and destruction.
the
8. Dravyarthika is one who takes dravya (matter) as artha (object; itself, that is to say, dravya or the elementary substance, of which an object is actually composed (and not the paryaya or form), is the object itself according to this school rendering it imperishable.
In the Nyaya Philosophy, there are nine kinds of dravya viz Prithvi, Ap, Tejas, Vāyu, Ākāśa, Kāla, Diś, Atman, and Manah. But according to the Jainas, there are only six types of dravya viz- Dharmasti Kaya, 2. A-dharniästi Kāya, 3. Ākāśāsti Kaya, 4. Pudgalāsti Kaya, 5. Jivāsti Kaya, and 6. Kala.
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