Jainworld
Jain World
Sub-Categories of Passions

Mangalasutra - Precepts On The Auspicious

Jinasasanasutra - Precepts On Jina's Teachings
Sanghasutra - Precepts Of Religious Order
Nirupanasutra - Precepts On Scriptural Exposition
Samsaracakrasutra - Precepts On the Transmigratory cycle
  Karmasutra - Precepts On Karms
  Mithyatvasutra - Precepts On Wrong Faith
  Raga-pariharasutra - Precepts On Renunciation Of Attachment
  Dharmasutra - Precepts On religion
  Samyamasutra - Precepts On Self-Restraint
  Aparigrahasutra - Precepts On Non-Possessiveness
  Ahimsasutra - Precepts On Non-Violence
  Apramadasutra - Precepts On Vigilance
  Siksasutra - Precepts On Education
  Atmasutra - Precepts On Soul
  Moksamargasutra - Precepts On The Path Of Liberation
  Ratnatrayasutra - Precepts On Three Jewels
  Samyag-Darsana-Sutra - Precepts Of Right Faith
  Samyagjnanasutra - Precepts On Right Knowledge
  Samyakcaritrasutra - Precepts On Right Conduct
  Sadhanasutra - Precepts On spiritual Realization
  Dvividha Dharmasutra - Precepts On the Two Paths of Relitgion
  Sravakadharmasutra - Precepts on householders's Religion
  Sramanadharmasutra - Precepts On Religion Of Monks
  Vratasutra - The Precepts On Vows
  Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)
  Avasyakasutra - Precepts On Obligatory Duties
  Tapasutra - Precepts on Penance
  Dhyanasutra - Precepts On Meditation
  Anupreksasutra - Precepts On Reflection
  Lesyasutra - Precept On Soul-Colouring (Lesyas)
  Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas)
  Samlekhanasutra - Precepts On Passionless Deaths
  Tattvasutra - Precepts On Fundamental Truths
  Dravysutra - Precepts On The Substance
  Srstisutra - Precepts On Universe
  Anekantasutra - The Precepts On Non-Absolutism
  Pramanasutra - Precepts On Valid Knowledge
  Nayasutra - Precepts On View-Point
  Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra
  Samanvayasutra - Precepts On Reconciliation
  Niksepasutra - Precepts Of Installation
  Samapana Conclusion
  Virastavana Hymn To Mahavira

39. Nayasutra - Precepts On View-Point

 

 

Jam nanina viyappam, suyabheyam vatthuamsasamgahanam.

Tam iha nayam pauttam, nani puna tena nanena. (690)

The thought activity which grasps only one aspect of an object with the aid of scriptures, is called Naya. He who possesses such knowledge is wise. (690)

 

Jamha na naena vina, hoi narassa siyavayapadivatti.

Tamha so bohavvo, eyamtam hamtukamena. (691)

Since without a (knowledge of) naya a man cannot have a knowledge of syadvada (the doctrine of conditional statement). A knowledge of naya can be had by one who is desirous of destroying all the extremes. (691)

 

Dhammavihino sokkham, tanhacheyam jalena jaha rahido.

Taha iha vamchai mudho, nayarahio davvanicchiti. (692)

Just as an irreligious person desired to attain bliss without practising religion or a thirsty person desires to quench his thirst without using water, similarly the fool desires to determine the nature of a substance without taking recourse to naya. (692)

 

Titthayaravayanasamgaha-visesapatthara-mulavagarani.

Davvatthio ya pajjavanao, ya sesa viyappa sim. (693)

The entire body of the teachings of Tirthankara taken in its entirely and taken in its particular details is to be explained with the help of two basic standpoints (nayas)-viz that substantial point of view (dravyarthikanaya) and that modificational point of view (paryayarthikanaya). The rest of them are the offshoots of these two. (693)

 

Davvatthiyavattavvam, avatthu niyamena pajjavanayassa.

Taha pajjavavatthu, avatthumeva davvatthiyanayassa. (694)

What is said from the substantial view-point appears, as a rule, unreal from the modal view-point. Similarly what is said from the modal view-point appears unreal from the substantial view-point. (694)

 

Uppajjamti viyamti ya, bhava niyamena pajjavanayassa.

Davvatthiyassa savvam, saya anuppannamavinattham. (695)

From the modal view-point, things necessarily originate and perish. But from the substantial view-point, there is neither origination nor destruction. (695)

 

Davvatthiena savvam, davvam tam pajjayatthiena puno.

Havadi ya annamanannam, takkale tammayattado. (696)

From substantial point of view, everything is of the form of substance (always remaining the same), but from modal view-point every thing differs from time to time. From each particular stand-point, a thing appears to its corresponding form. (696)

Pajjaya gaunam kicca, davvam pi ya jo hu ginhai loe.

So davvatthiya bhanio, vivario pajjayatthinao. (697)

The stand-point which gives secondary status to the modes and only grasps the substance, is called substantial view-point, while the opposite to it is called modal view-point. (697)

 

Negama-samgaha-vavahara-ujjusue ceva hoi bodhavva.

Sadde ya samabhirudhe, evambhue ya mulanaya. (698)

Naigam, samgraha, vyavahara, rjusutra, sabda, samabhirudha and evambhuta-these are the seven basic stand-points. (698)

 

Padhamatiya davvatthi, pajjayagahi ya iyara je bhaniya.

Te cadu atthapahana, saddapahana hu tinni ya. (699)

The first three fall under the category of substantial view-point, while the remaining four come under the modal view-point. Among these seven, the first four give eminence to meaning, while the remaining three to the word. (699)

 

Negaim manaim, samannobhayavisesananaham.

Jam tehim minai to, negamo nao negamano tti. (700)

Naigam Naya deals with both the aspects of a thing, that is, generic as well as specific aspects, as the case might be, in order to know this, it knows the thing in its various forms. (700)

 

Nivvitta davvakiriya, vattanakale du jam samacaranam.

Tam bhuyanigamanayam, jaha ajjadinam nivvuo viro. (701)

Naigam Naya is of three kinds, according to the three tenses. The past, the present and the future. (701)

 

Paraddha ja kiriya, payanavihanadi kahai jo siddham.

Loe ya pucchamane, tam bhannai vattamananayam. (702)

To describe the work as "has been done" when asked, the moment it has been started, is known as the Vartamana Naigam Naya, for, example the food is said to have been cooked when the coooking has just been started. (702)

 

Nippannamiva payampadi, bhavipadattham naro anipannam.

Appatthe jaha pattham, bhannai so bhavi naigamo tti nao. (703)

To say that an act, which is to be performed in future has been completed, though incomplete is an example of Bhavisya Naigam Naya e.e. when a person is about to start, we say "he has gone". (703)