Agamkalin Naya Nirupan - Book Summary

Here's a comprehensive summary of the Jain text "Agamkalin Naya Nirupan" (Analysis of Nayas in the Agamic Period) by Shreechand Golecha and Kanhaiyalal Lodha, based on the provided pages:

The book "Agamkalin Naya Nirupan" is a detailed exploration of the concept of 'Naya' (standpoint or perspective) within Jain philosophy, particularly as presented in the Agamic texts like Anuyogadvara and Shatkhandagama. The authors emphasize that Nayas are crucial tools for understanding the profound Jain metaphysical principles and for examining the true nature of reality from various viewpoints.

Key Concepts and Structure:

The Importance of Naya: The text highlights that Naya is a vital method for comprehending and explaining Shruta Jnana (scriptural knowledge) in Jainism. It is as essential for understanding the scriptures as a lexicon and grammar are for understanding language.
Four Anuyogas: The Anuyogadvara Sutra is introduced as a foundational text that explains Shruta through four Anuyogas: Upakrama, Nikshepa, Anugama, and Naya.
Focus on Nikshepa and Naya: The authors note that the detailed discussion of Nikshepa (classification or placement) and Naya is primarily found in the Anuyogadvara Sutra and extensively utilized in the Shatkhandagama.
Naya as a Means of Real Knowledge: Naya is defined as a tool that provides real and definitive knowledge of the state of an entity as propounded by a word or statement. This state can relate to substance, attributes, actions, or modifications.
Basis of the Analysis: The present article specifically analyzes the nature of Naya based on the Anuyogadvara Sutra and the Shatkhandagama.

The Seven Nayas:

The text outlines seven Nayas as described in the Anuyogadvara Sutra, although it notes that primarily five are used, which aligns with the Shatkhandagama and Tattvartha Sutra.

Naigama Naya: This Naya considers multiple forms and states of an object, focusing on the distinctions and subdivisions of a substance, attribute, or action. It encompasses the process of creation and different stages.
Sangraha Naya: This Naya views various forms and states as unified within their class or category. It presents the meaning in its generic form, encompassing the group of multiple forms or distinctions of substance, attributes, actions, etc.
Vyavahara Naya: This Naya's meaning is understood with reference to dependency, expectation, or imputation from others. It involves a deliberate effort to grasp the meaning.
Rjusutra Naya: This Naya conveys meaning simply and effortlessly. The statement's aim is in its simple, natural state. It focuses on the present, actual state.
Shabda Naya: This Naya is characterized by the prominence of the literal meaning of the word.
Samabhirudha Naya: This Naya understands the word's meaning as being rooted in a specific form, individual, or object.
Evambhuta Naya: This Naya follows the action that corresponds to the literal meaning of the word.

Classification of Nayas:

The first four Nayas (Naigama, Sangraha, Vyavahara, Rjusutra) are primarily based on the form or state of the object and are thus called Dravyarthika Naya (substance-oriented).
The last three Nayas (Shabda, Samabhirudha, Evambhuta) are based on the meaning or modification of the word and are called Bhavarthika or Paryayarthika Naya (modification-oriented).

Illustrative Examples (from Anuyogadvara):

The text then provides detailed explanations of how these Nayas apply to three examples:

Prasthaka (A Measure for Grains):
- Naigama: Describing the entire process of making a 'prasthaka' (from fetching wood to the final product) as "I am making a prasthaka."
- Vyavahara: Calling the act of fetching wood "fetching the prasthaka" before it's made, as an imputation on the causal action.
- Sangraha: Calling the ready container for measuring as 'prasthaka', encompassing all such containers.
- Rjusutra: Directly understanding 'prasthaka' as either the measuring vessel or the measured grain, as the meaning is straightforward.
- Shabda: Understanding the meaning of 'prasthaka' based on its grammatical or etymological sense.
Vasati (Dwelling/Residence):
- Naigama: Stating one lives in the world, continent, country, city, house, etc., acknowledging all levels of habitation.
- Vyavahara: Saying "I live here" even if one isn't present everywhere or at all times in that location, as an imputed statement.
- Sangraha: Saying one dwells on a bed, as a general statement of being settled.
- Rjusutra: Stating one lives in the current spatial area occupied, as a direct and simple observation.
- Shabda, Samabhirudha, Evambhuta: Saying "I live in my body" or "in myself," as the meaning of dwelling is the soul's residence.
Pradesha (Space-point/Part):
- Naigama: Enumerating six types of 'pradeshas' (of Dharmastikaya, Adharmastikaya, Akashastikaya, Jivas, Skandhas, and Deshapradesha), recognizing multiple aspects.
- Sangraha: Stating there are five 'pradeshas' by consolidating the Skandha-pradesha and Deshapradesha as one.
- Vyavahara: Saying "five pradeshas" instead of "five-fold pradeshas" is a form of imputation, as pradeshas themselves are not inherently five-fold.
- Rjusutra: Saying "perhaps it is a pradesha of Dharmastikaya," "perhaps of Adharmastikaya," etc., to understand that the same space-point contains pradeshas of multiple substances.
- Samabhirudha: Analyzing grammatical constructions like Tatpurusha or Karmadharaya to interpret the relationship between a substance and its pradesha, understanding that "pradesha of Dharma" implies two separate entities.
- Evambhuta: Recognizing that the pradesha of Dharmastikaya is not different from Dharmastikaya itself, making them synonymous.

Application in Shatkhandagama (Vedana Khanda):

The latter part of the text delves into the application of Nayas in the Shatkhandagama, specifically within the Vedana (feeling/experience) sections. It analyzes Nayas in relation to:

Vedana Vibhashanta (Classification of Vedana):
- Naigama, Vyavahara, Sangraha: Accept all types of Vedana.
- Rjusutra: Does not accept 'Sthapana Vedana' (representation of Vedana).
- Shabda: Accepts 'Nama Vedana' (name of Vedana) and 'Bhava Vedana' (actual Vedana).
Vedana Nama Vidhana (Naming of Vedana):
- Naigama & Vyavahara: Categorize Vedana based on the eight Karmas (Jnana-varaniya, Darshana-varaniya, etc.).
- Sangraha: Considers all eight Karmas' Vedana as one.
- Rjusutra: Identifies only Vedaniya Karma's Vedana as actual Vedana, as it is directly perceivable.
- Shabda: States "Vedana is Vedana," emphasizing the core meaning.
Vedana Pratyaya Vidhana (Causes of Vedana):
- Naigama, Vyavahara, Sangraha: Discuss various causes (pratyayas) for Vedana arising from different karmas.
- Rjusutra: Focuses on direct causes like Yoga (for nature and pradeshas of Vedana) and Kashaya (for duration and intensity).
- Shabda: Declares the causes of Vedana as 'Avaktavya' (inexpressible) through words, as they are experiential.
Vedana Swamitva Vidhana (Ownership of Vedana):
- Naigama & Vyavahara: Explore various combinations of single/multiple Jivas and Non-Jivas as owners of Vedana.
- Sangraha: Considers a Jiva or multiple Jivas as the owner.
- Shabda & Rjusutra: State that Vedana belongs to the Jiva experiencing it, emphasizing the individual's experience.
Vedana Vedana Vidhana (Experiencing Vedana):
- This section details different types of Vedana based on karma binding (badhyamana), fruition (udirna), and suppression (upashanta), including complex combinations of states.
- Naigama: Encompasses all 26 permutations.
- Vyavahara: Excludes certain permutations deemed not practically occurring or relevant in common usage.
- Sangraha: Considers seven primary modes of Vedana.
- Rjusutra: Focuses on the Vedana experienced during karma fruition.
- Shabda: Declares the experience of Vedana as inexpressible.
Vedana Gati Vidhana (Movement/State of Vedana): Discusses whether Vedana is situated, un-situated, or both.
- Naigama, Vyavahara, Sangraha: Present different views on the state of Vedana.
- Rjusutra: Perceives Vedana as either situated or un-situated based on direct experience.
- Shabda: Considers it inexpressible.
Vedana Antara Vidhana (Interim/Connection of Vedana): Discusses the continuity and connection of Vedana.
- Naigama, Vyavahara, Sangraha: Analyze different types of karmic bondage related to Vedana.
- Rjusutra: Focuses on the direct experience of new karma binding occurring during the fruition of old karma.
- Shabda: Considers it inexpressible.

Concluding Remarks:

The authors conclude that the Nayas discussed in Agamic texts like Anuyogadvara and Shatkhandagama are distinct from the concepts of Pramanas (valid means of knowledge like perception, inference) in Nyaya philosophy and from Syadvada or anekanta (theory of manifoldness) with its "perhaps" statements. Nayas are not tied to specific philosophical schools or sects.

Instead, a Naya apprehends a particular attribute or viewpoint of an object with its infinite qualities. It is not a part of a Pramana, nor do Nayas collectively form a Pramana. The discussion is about pure Nayas, not impure ones. In the Agamic tradition, the four Pramanas are: Dravya, Kshetra, Kala, and Bhava. Naya is a subdivision of Bhava Pramana, specifically one of its three aspects (the others being Guna and Sankhya).

Nayas serve as one of the four Anuyogas, helping to clarify which state of a subject matter, as expressed by words in the scriptures, is intended. The authors encourage scholars and seekers of truth to further reflect on the nature of Nayas and present their accurate understanding.

The text ends with a quote from Rishi Bhasita about overcoming desires to attain happiness.