Nayavāda: Base for the Concept of Valid Cognition

Posted: 19.02.2019
 
The concept of naya is based on the relative (from one point of view) viewpoint in Jain tradition. When, Jain Acharyas started writing about the concept of valid cognition in post canonical period, the concept of naya remained at the centre of their thinking. The concept of naya is older than the concept of valid cognition from the historical point of view and this is the original part of Jain concept of valid...

03 ►TATTVA MĪMĀNSĀ [Metaphysics- A Critical Probe]

Posted: 15.02.2019
 
The field of Metaphysics is very vast and it includes almost all the cardinal aspects of philosophy. According to ERE 'it is very difficult to define metaphysics. The problems of knowledge and existence are prominently discussed in this branch of study. ERE, furthermore, divides it into three parts to make it more comprehensible: 1. knowledge 2. existence 3. impact of metaphysics on other subjects especially on...

Philosophical Facts

Posted: 21.01.2019
 
Bhagavatī elaborates several philosophical facts. It possesses the most ancient and foundational philosophical concepts of Jain philosophy. Some of them are discussed below: The metaphysical description of Vyākhyāprajñapti begins with 'calamā ṇ e caliye'. An important doctrine of the philosophy of Lord Mahavira 'calamā ṇ e caliye' 'ka ḍ amā ṇ e ka...

Indian Scholars

Posted: 17.12.2018
 
Pandit Dalsukh Malvaniya has edited the commentary of Nyāyāvatāra Vārtika in 1949. In this text, he wrote a preface of 151 pages which is contained the description of Jain philosophy in the age of āgama. In 1966, this preface was published independently with elaboration by name ' Āgama Yuga kā Jain Darśana '. The 2nd edition of this book was published by Prakrit Bharati...

10.03.01 ►Relationship between the Naya and Pramana Types of Knowledge

Posted: 26.06.2018
 
If reality is not completely comprehended by the naya or by some of the pramanas, the question of their validity needs consideration. What kind of validity would the Jaina like to assign to these partial comprehensions? We have seen that the determination of partial comprehensions is also based on something ontologically true in the structure of the objects. The pramanas that fail to comprehend reality as a...

10.03 ►The Pramana Type of Knowledge and its Essential Nature

Posted: 25.06.2018
 
Pramana is a valid organ of knowledge: That cognition, through which determination of itself and others is made That cognition, through which right determination of the object is made A limb of logic ( naya ); that valid cognition, which is without doubt and contradiction. Naya is not the only form of knowledge. "Knowledge is accomplished," says Umasvati, "by means of pramanas and nayas ." Generally, we come...

10.02 ►Naya (Non-absolutist Standpoint)

Posted: 24.06.2018
 
Knowledge is acquired from two sources: sensuous consciousness and transcendental consciousness. Thinking is related to sensuous consciousness; in transcendental consciousness there is vision and introspection but no thinking. According to Jain doctrines, the knowledge gained from sensuous consciousness is only a partial knowledge of a substance. A person that possesses sensory consciousness only knows a part...

Pṛthaktva Anuyoga

Posted: 04.04.2018
 
A system of exposition of Anuyoga (2) (system of exposition), according to which the classification of Dravyānuyoga (ontological exposition) etc. is made; in which it is not compulsory to explain according to the Naya (non-absolutistic standpoint) system. apuhatte aṇuogo cattāri duvāra bhāsaī ego. puhattāṇuogakaraṇe te ya tao vi vocchinnā... ...jugamāsajja vibhatto aṇuogo to kao cauhā.....

Paryāyārthika Naya

Posted: 20.03.2018
 
Standpoint qua mode - The Naya (standpoint) which takes cognizance only of Bheda (difference), e.g., Ṛjusūtra , Śabda , Samabhiniḍha and Evaṃbhūta . prādhānyena abhedagrāhī dravyārthikaḥ bhedagrāhl ca paryāyārthikaḥ. (Bhikṣu 5.2 Vṛ) ṛjusūtraḥ śabdaḥ samabhirūḍha evaṃbhūtaśceti caturdhāparyāyārthikaḥ. (Bhikṣu 5.9) jīvo guṇo paḍivanno, nayassa davvaṭṭhiyassa...

Paryava Naya

Posted: 20.03.2018
 
Standpoint qua mode- The second type of fundamental Naya (non-absolutistic standpoint); that intended purpose of the knower, which, by subordinating the Dravya (substance), appre­hends the Paryāya (mode); through it, only the aspect of modes in the form of origination and cessation are taken into account (ignoring the aspect of permanence). uppajjaīṃti niyaṃti ya bhāvā niyameṇa pajjavaṇayassa. ( Sa...