Aagamyugna Vyavahar Ane Nischay Nayo

Here's a comprehensive summary of the Jain text "Aagamyugna Vyavahar Ane Nischay Nayo" by Dalsukh Malvania, based on the provided pages:

The book explores the concepts of Vyavahar Naya (Conventional or Practical Truth) and Nischay Naya (Ultimate or Absolute Truth) within the context of Jain scriptures and philosophical evolution, particularly from the Agam era.

1. Diverse Means of Understanding (Adhigama): Jainism employs Syadvada or Anekantavada (the doctrine of manifold aspects) to describe reality. This is achieved through various Nayas (standpoints). Lord Mahavir, in the Bhagavati Sutra, provided answers that were not dogmatic but aimed at examining an object from multiple perspectives, which necessitates shifting viewpoints – the essence of Nayas. The Agamas present several classifications of these means of understanding:

• Dravya-Kshetra-Kala-Bhava: These four aspects (substance, space, time, mode) are fundamental, with 'Bhava' further elaborated as 'Bhava' (state), 'Guna' (quality), or 'Samsthana' (form).
• Dravyarthika, Paryayarthika: These two are primary standpoints. They are also referred to as 'Pradesharthika' or 'Adesha' and 'Vidhanadesha'. These eventually lead to classifications of five, six, or seven Nayas, with seven being particularly recognized.
• Nama, Sthapana, Dravya, Bhava: These four (name, establishment, substance, mode) are also significant, particularly in the context of linguistic usage and classification.
• Jnana Naya and Kriya Naya: The emphasis on knowledge versus action. While not explicitly in the original Agamas, they are clear in the Niryukti commentaries.
• Vyavahar and Nischay: These are the Nayas discussed in the Bhagavati Sutra and other Agamic texts.
• Naya and Pramana: Both are considered means of understanding, with Nayas providing partial views and Pramana offering complete knowledge. True understanding of an object's ultimate form comes from relying on both.

2. Vyavahar and Nischay Nayas: Samvriti Satya and Paramartha Satya: Indian philosophies are broadly divided into those that consider the external world as real and those that view it as illusory. Advaita Vedanta, Sankhyavada, and Vijnanavada consider the external world as Maya or illusory, accepting its practical or conventional reality while accepting Shunnya or Brahman as the ultimate reality. Conversely, ancient Buddhists, Jains, Nyaya-Vaisheshika, Sankhya, and Mimamsakas consider the external world as real.

Advaita and Dvaita viewpoints broadly categorize philosophies. Advaitavadis label worldly perceptions as 'laukika' or 'vyavaharika', while the perception of the knowledgeable is 'paramarthika' or 'alaukika'. This distinction leads to terms like 'vyavahara drishti' (conventional view), 'samvriti', 'avidya', 'vyavahar naya', 'vyavahar satya' versus 'paramartha drishti', 'nishchay drishti', 'nishchay naya', 'paramartha satya'. The author notes that the exact meaning of these terms isn't universally agreed upon due to the inherent differences in each philosophy's foundational thought. The text emphasizes that Jainism is not Advaitavada, thus its interpretation of Vyavahar and Nischay Nayas likely differs. The intention is to study the evolution of these Nayas from the Agam era (up to 1200 years after Mahavir's time) to understand the influence of philosophical discussions.

3. Vyavahar and Nischay Nayas in the Agamas: Sense-Perceptible and Beyond Sense:

• Bhagavati Sutra Examples: The examples from the Bhagavati Sutra indicate that perception through senses is partial and gross, yet widely accepted and followed in common practice, forming Vyavahar Satya or Vyavahar Naya. Conversely, the Nischay Naya grasps the true, supra-sensory form of an object, which the soul perceives in its unclouded state with perfect knowledge.
• Examples:
  • Jaggery (Gol): Calling jaggery sweet is Vyavahar Naya. Nischay Naya states it contains all tastes.
  • Black Beetle (Bhamro): Calling a beetle black is Vyavahar Naya. Nischay Naya states it possesses all colors.
  • General Principle: Things appear with dominant qualities (color, taste, etc.) through senses, which we call Vyavahar. However, Nischay Naya asserts that all such qualities exist in them to some extent. For instance, fire appears hot, but its constituent atoms also possess the potential for coldness. Jainism posits that every atom has the potential to manifest different qualities at different times. This is why Jainism doesn't differentiate atom types like earth-atoms, water-atoms, etc., unlike other schools. What appears as one quality to the senses (which is practical, not absolute perception) is merely an aspect; the reality (Nischay) is that all qualities are present.
  • The text emphasizes that Nischay Naya doesn't negate Vyavahar Naya but denies its exclusivity. Vyavahar Naya's limitations (grossness, one-sidedness) are overcome by Nischay Naya, which considers the former as partially true.

4. Vyavahar and Nischay Nayas in Niryuktis: The scope of Vyavahar and Nischay Nayas expanded in the Niryukti literature, particularly concerning practices and philosophical concepts related to Dravyanuyoga (metaphysics) and Charananuyoga (conduct).

• Violence and Living Beings: The vow of non-violence extends to subtle beings. The difficulty lies in how to avoid harming subtle beings, as they are not visible. The text discusses how to reconcile this with the knowledge of Kevalins (omniscient beings).
• Earth and Other Elements (Prithvi Kaya, etc.): The concept of 'living' or 'non-living' (sachitta-achitta) is viewed differently by Vyavahar and Nischay.
  • Nischay: The central part of mountains and similar earthen bodies is considered living.
  • Vyavahar: Earth that is distinct from non-living and friendly substances is considered living. The same applies to water (e.g., water in ponds is Vyavahar-living, while the core of saltwater and similar bodies is Nischay-living) and fire elements.
  • Lord Mahavir's Example: Even when Lord Mahavir observed a pond's water to be devoid of subtle beings, he did not permit his disciples to drink it. This was to prevent followers from inferring that all such waters were non-living. Therefore, he encouraged them to consider even that water as Vyavahar-living.
• Soul (Atma) and Self-Destruction:
  • Dravya Atma: The soul with qualities like knowledge.
  • Bhava Atma: Knowledge, Perception, and Conduct.
  • When a monk harms another's life or his own 'bhava atma' (conduct), the question arises about the status of his knowledge and perception.
    • Nischay: If the 'charana atma' (conduct soul) is destroyed, the knowledge and perception souls are also considered destroyed.
    • Vyavahar: If the 'charana atma' is destroyed, the destruction of knowledge and perception souls is only a possibility ('bhajana').
  • The reasoning is that Nischay Naya, like Evambhuta Naya, considers the soul identical with its predominant quality (here, conduct). If conduct is destroyed, the soul, identified with it, is also considered destroyed. Vyavahar Naya, being discriminative, sees conduct as just one aspect, so its destruction doesn't necessarily mean the destruction of knowledge and perception.
• Time (Kala):
  • Nischay Kala: Pure time calculated mathematically, like calculating 'paurushee'.
  • Vyavahar Kala: Time understood and followed according to popular convention and practice.
  • Nischay Naya also considers time to be inseparable from the substance's transformation (e.g., the sun's movement defines time).
• Samayika (Meditation):
  • Vyavahar: Only those without Samayika can practice it.
  • Nischay: Only those who have attained Samayika can practice it.
  • This apparent contradiction is resolved by considering the context: Vyavahar follows worldly conventions, while Nischay aims for the ultimate truth.
• Non-Violence (Ahimsa):
  • Nischay: The soul itself is Ahimsa or Himsa. An unvigilant soul is Ahimsaka, and a vigilant one is Himsa.
  • Vyavahar: Himsa is applied to living beings.
  • The emphasis is on the internal state (Atma Vishuddhi) rather than external actions. However, neglecting external practices (Vyavahar) while focusing solely on internal states is also detrimental. Both are essential.
• Salutation (Vandan Vyavahar):
  • Vyavahar: Respect is shown based on seniority by initiation or age. During scriptural lectures, the speaker is considered superior.
  • Nischay: Merit and quality are paramount, regardless of age or initiation.
  • The text explains that while convention (Vyavahar) dictates respect based on age, Nischay recognizes merit. In specific contexts like scriptural discourse, acquired knowledge (Labdhi) takes precedence. This dual approach is necessary and valid.
• Shuddha (Pure) and Ashuddha (Impure) Nayas:
  • Ashuddha Nayas (Vyavahar, Sangraha, Naigama): Primarily focus on substance (Dravya), considering things as eternal. They are considered impure because they present only a partial view.
  • Shuddha Nayas (Rjusutra, Shabda, Samabhirudha, Evambhuta): Focus on mode or quality (Paryaya), considering things as impermanent. They are considered pure because they capture the transient aspects more accurately.
  • Syadvada: Embraces both types of Nayas, acknowledging the eternal (Dravya) and the impermanent (Paryaya), thus viewing things as eternal-impermanent.
  • Nischay Naya is generally identified with Shuddha Nayas, while Vyavahar Naya is associated with Ashuddha Nayas.

5. Vyavahar and Nischay Nayas: Lokavyavaharaparak (Worldly Practice) and Paramarthaparak (Ultimate Reality):

• Jinabhadragani's Interpretation: Jinabhadragani distinguished Vyavahar Naya as being focused on worldly practices and Nischay Naya on ultimate reality. He further elaborated that diverse worldly philosophies (which focus on one Naya) are Vyavahar, while Jainism, which encompasses all Nayas, is Nischay.
• Dravya and Bhava: This distinction also leads to understanding external practices (lokachara) as 'Dravya' (substance) and their essence or internal meaning as 'Bhava' (mode), with Vyavahar emphasizing the former and Nischay the latter. This led to considering certain things as technically non-living (Nischay) but conventionally living (Vyavahar) for practical reasons.
• Language: Language often deviates from ultimate truth. Vyavahar Naya deals with common linguistic usage and multiple words for one meaning (synonyms), while Nischay Naya adheres to the distinct meaning of each word.
• Origin of Things (Siddhata):
  • Vyavahar: Things can be self-created (Swa-tah), created by others (Para-tah), by both (Ubhayata), or by neither (Kena-chida api).
  • Nischay: All things are self-created, with external factors acting as secondary causes. If the inherent capacity (Upadana) is absent, the external cause (Nimitta) is ineffective.
• Liberation (Nirjara):
  • Vyavahar: External factors and practices contribute significantly to Nirjara.
  • Nischay: Internal purification and spiritual disposition are the primary drivers of Nirjara, irrespective of external factors.
• The Wheel of Jainism: The chariot of Jainism moves on two wheels: Vyavahar and Nischay. Abandoning either leads to heresy and doubt. Vyavahar, being essential for maintaining societal order and practices, is crucial, and its abandonment would lead to the breakdown of the religious order.

The text concludes by highlighting that Vyavahar Naya, while grounded in conventions and practicality, often incorporates "propriety" or "value" (Auchitya), going beyond mere factual accuracy. Nischay Naya, on the other hand, relentlessly pursues the ultimate truth. Both are indispensable for a complete understanding and practice of Jainism. The author stresses that an exclusive reliance on one Naya leads to incomplete or erroneous views, while their synthesis through Syadvada provides a holistic perspective.