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dictory non-existence, and if reality is indefinable one must keep silent 44 This criticism arises from the fact that it neglects the doctrine of Naya or partial point of view 45 We may look at things from the dravyārthika Naya or Paryāyārthika Naya Dravyārthika Naya attends principally to the substantial identity of the thing while Paryāyār thika Naya attends to its modal variations The former is, again, subdivided into three viz, Naigama, Sangraha and Vyavahāra, while the latter is subdivided into four varieties viz, Rjusūtra, Šabda, Samabhırüdha and Evambhūta The Naigama Naya relates substances or modes or both as principal and secondary in synthetic judgments Although it stresses both substance and mode it is still not a Pramāna because it lays unequal stress on the two, exaggerating one side or the other Sangraha Naya expresses the universal or common aspect alone and overlooks the particularities of things Vyavahāra Naya subdivides the conceptual classes given by Sangraha Rjusūtra focuses on the momentary particular. Sabda Naya differentiates verbal forms but notices their essential synonymy while Samabhırūdha Naya differentiates the nuances of meaning or connotations in words with the same denotation Evambhūta Naya relates etymological meanings to operations and takes them to refer to things in actual operation It explains all categories of words as having a fundamentally operational significance
Of these Nayas the first four are points of view relating to reality while the last three are points of view relating to the formulation or expression of reality The Nyāya-Vaišesika illustrates a misconstrued Naigama ie, Naigamābhāsa The Advaitins illustrate Sangrahābhāsa, the Buddhists Rjusūtrābhāsa while the Cārvākas illustrate Vyavahārābhāsa The doctrine of Nayas thus seeks to grade the different metaphysical points of view as of limited validity arising from onesided emphasis The doctrine of Syādvāda seeks to express the manysidedness of reality The truth or falsity of affirmations is here seen to be dependent on the context. Every affirmation or negation acquires meaning by an implicit negation or affirmation of the contrary What is real as x, is not real as not-x, and if we seek to combine the two charac
| SR No. | 011076 |
| Book Title | Lecture on Jainism |
| Original Sutra Author | N/A |
| Author | G C Pandey |
| Publisher | University of Delhi |
| Publication Year | 1977 |
| Total Pages | 71 |
| Language | English |
| Classification | Book_English |
| File Size | 4 MB |