The earliest and most important way of judging the nature of things was to consider them under four heads viz. Thus in the Bhagwati Sutra II. There were also other heads such as guna op. But all these heads were not called nayas.
The expressions used in connection with the nayas were however dravya and paryaya equivalent of bhava. The material atoms are thus stated to be eternal qua dravya davvatthayae and non-eternal qua paryaya pajjavehim, XIV. Another pair of nayas, viz. Thus the infernal beings are eternal from the standpoint of non-interception of their existence as souls , but they are non-eternal from the standpoint of interception of their present state of being infernal after the expiry of that form of existence.
A third pair of nayas is also mentioned in the same text, viz. Thus from the popular standpoint the drone is black in colour, but factually or scientifically speaking, it is possessed of all the five colours, viz. Saptabhangi: As the third stage of development of the concept of anekanta, we find a primitive saptabhangi and syadvada in the Bhagavati Sutra XII.
These three attributes are predicated of an object, noncomposite or composite, respectively from the standpoints of existent characters, non-existent characters, and existent-cum-non-existent characters. In the case of the objects that are noncomposite for instance, a monad , the attributes are only three in number, viz. These three attributes however, become six in the case of a dyad a composite body of two space-points as follows : 1 self, 2 not-self, 3 indescribable, 4 self and non-self one attribute for each space-point , 5 self and indescribable one attribute for each space-point.
These six ways again become seven in the case of a triad a composite body of three space points in the following way : 1 to 6 as above, and 7 self, not self and indescribable one attribute for each of the three space points.
Here the fourth, fifth and sixth ways have each two more subdivisions. Thus the fourth, voz. The fifth and sixth ways also have similar subdivisions. The text referred to above gives the divisions and subdivisions of the tetrad, pentad and hexad also. The basic ways however do never exceed the number seven as in the case of the triad, though the number of subdivisions gradually go up on account of the various possible combinations of the space-points.
The basic seven ways enumarated above are the prototypes of later seven bhangas of what is called saptabhangi the doctrine of sevenfold predication.
Such predication is only possible of a dyad which has two space-points. Similarly, the simultaneous predication of three attributes is only possible in the case of triad which has three space-points.
The dual predication is meaningful only if the object has two parts in order that each individual attribute may find its own accommodation. Some of them also interchanged the positions of the third and fourth attributes. The early Jaina philosphers were fond of explaining things according to predefined lists of heads.
Such heads were called anuyogadaras, doors of disquisition 20 or 14 marganasthanas 24 12 or 14 jivasthanas and 14 gunasthans may be quoted as illustrations of such lists. There are, however, other lists which had direct philosophical significance. Umasvati, in his Tattvarthadhigamasutra, 1,7,8,16,26 has given such lists, which can mostly be traced back to the Jain Agamas. These doors of disquisition played an important role in the evolution of the doctrine of anekanta.
The Jaina doctrine of four niksepas is the final outcome of the speculations concerning the doors of disquisition. The niksepas were many, but finally they were reduced to four nama, sthapana, dravya and bhava, Tattvarthandhigamasutra,1. The following dictum of the Anuyogadvarasutra, 8, deserves mention. One should fully apply to a subject whatever nikesepas are known about that subject; and to those subjects whose niksepas are not known, one should apply the four viz.
The Jaina thinkers took a very wide view of the subjects they took up for discussion and employed the niksepas as the media for the determination of the meaning of words involved in such discussion. The doctrine of anekanta owed much to the precise definition of the connotation of the technical terminology employed in the evaluation of antithetical doctrines, and the niksepas fulfilled this task as auxiliaries to the nayas.
Let us now see whether the elements of the anekanta way of thinking are there in the non-Jaina schools of thought that flourished in those days. The Vedic thought : The sceptical outburst of the Vedic seer in Rgveda. The scepticism of the Nasadiya hymn op. In the Upanisads we find rational thinkers as well as mystics. The Uddalaka Chandogya, VI. By this on the internet library, you can discover the book that you truly wish to review after for long time.
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