नय, अनेकांत ओर स्याद्वाद

The text discusses the three fundamental principles of Jain philosophy: Anekantavada, Syadvada, and Nayavada. It explains that these are often categorized as metaphysical, logical, and epistemological theories respectively, but argues this classification is based on the philosophical era. The text states that in the Agamic era, Nayavada was primary, while in the philosophical or Pramana era, Anekantavada and Syadvada became prominent, with Nayavada becoming secondary. It clarifies that the division of these three concepts occurred in the philosophical era, not in the Agamic era. The text uses a dialogue between Gautam and Mahavira to illustrate the application of Syadvada and Naya, where Mahavira explains that a soul is eternal from the perspective of substance (Dravyarthika Naya) and non-eternal from the perspective of modes (Paryayarthika Naya). It further explains that Pramana provides knowledge of the whole object, while Naya provides knowledge of a part. The text also discusses the concept of Saptabhangi (seven-fold predication), stating its basis is the triad of modes (Tribhangi). It explains that the first three modes are related to the knowable and the expressible, while the remaining four are conjunctive. The text emphasizes that the principle of Anekanta is based on both extra-sensory and sensory knowledge, and that the coexistence of seemingly contradictory attributes like permanence and impermanence is not contradictory but based on different perspectives. It concludes by stating that the explanation of existence and non-existence, permanence and impermanence, can only be done through the Dravyarthika and Paryayarthika Nayas.

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