Agamyug Na Vyavahar Ane Nischay Nayo - Book Summary

Here is a comprehensive summary of the provided Jain text, "Agamyug na Vyavahar ane Nischay Nayo" by Dalsukh Malvania:

This extensive text delves into the fundamental Jain concepts of Vyavahar Naya (Conventional or Practical Viewpoint) and Nischay Naya (Absolute or Ultimate Viewpoint) as understood during the Agam period of Jain literature (roughly the first thousand to twelve hundred years after Mahavir Swami). The author, Dalsukh Malvania, meticulously explores the evolution and application of these two vital perspectives.

I. Understanding the Object of Knowledge (Adhigam)

The text begins by outlining various ways Jain philosophy approaches understanding reality. Central to this is the doctrine of Syadvada or Anekantavada (Many-sidedness), which emphasizes that truth is multifaceted and can be viewed from different angles. Lord Mahavir's answers in the Bhagavati Sutra are highlighted as non-dogmatic and indicative of this approach, requiring a change in perspective, which is termed a Naya.

The author categorizes these approaches to understanding reality into several groups:

Dravya-Kshetra-Kala-Bhava (Substance-Space-Time-Mood): This foundational classification, along with its variations (e.g., including Bhava with Guna or Samsthana), is central to Jain thought. Bhava (mood or state) is seen as the essence of Paryaya (modification), and Bhava, Guna, and Samsthana are considered specific types of Paryaya.
Dravyarthika, Paryayarthika, etc.: This classification focuses on two primary viewpoints: the Dravyarthika Naya (viewpoint of substance) and the Paryayarthika Naya (viewpoint of mode or modification). These are further elaborated into five, six, and seven Nay classifications, with the seven Nay being particularly recognized in the later philosophical era.
Nama-Sthapana-Dravya-Bhava (Name-Establishment-Substance-Mode): This group relates to the establishment of meaning and the basis of verbal transaction. While there are more Nikshepas (categories), these four are considered primary.
Gnananaya and Kriyanaya (Viewpoint of Knowledge and Viewpoint of Action): This classification emphasizes the importance given to knowledge versus action in life. While not explicitly in the original Agamas, it's clear in the Niyukti Bhashyas.
Vyavahar and Nischay: This is the core focus of the book, explicitly mentioned in the Bhagavati Sutra and other Agamic texts.
Naya and Pramana (Viewpoint and Valid Knowledge): The understanding that both Nay (partial viewpoints) and Pramana (complete, valid knowledge) are necessary for grasping reality, with Pramana offering a complete understanding.

II. Vyavahar and Nischay Naya: Conventional Truth and Absolute Truth

The text then contrasts Indian philosophical systems based on their view of the external world:

Accepting the external world as real: Ancient Buddhists, Jains, Nyaya-Vaisheshika, Sankhya, and Mimamsakas fall into this category.
Considering the external world as unreal or illusory: Shankara Vedanta, Shunyata (Buddhism), and Vijnanavada (Buddhism) accept the practical existence of the external world but consider the ultimate reality to be Shunyata, Vijnana, or Brahman.

This distinction leads to the concepts of Advaita (non-dualism) and Dvaita (dualism). Advaitavadins distinguish between the Laukika (worldly or conventional) and Paramarthika (ultimate or absolute) truths. Terms like Vyavahar Drishti, Samskriti, Avidya, Vyavahar Naya, Vyavahar Satya (conventional truth), and Paramartha Drishti, Nischay Drishti, Nischay Naya, Paramartha Satya (absolute truth) emerge from this philosophical discourse, though their precise meaning can vary across different schools.

The author emphasizes that Jainism is not Advaitavadi. Therefore, the interpretation of Vyavahar and Nischay in Jainism must differ from Advaita, otherwise, it would align with that school. Jainism has historically maintained its dualistic (Dvaita) stance. The focus of the book is on the Agam literature up to about 1200 years after Mahavir, tracing the expansion of the meanings of these Nay.

III. Vyavahar and Nischay Naya: Sensory and Trans-sensory

The Bhagavati Sutra provides key examples illustrating the distinction:

Vyavahar Naya: This viewpoint relies on sensory perception, which is partial and often conforms to popular consensus (Loka Sammat). Because it is accepted by the public and facilitates worldly interaction, it's called Vyavahar Naya or Vyavahar Satya.
- Example: Calling jaggery "sweet" or a bee "black."
Nischay Naya: This viewpoint grasps the reality that is beyond the senses, perceived through pure, unclouded knowledge. This is considered the true form of the object.
- Example: Jaggery contains all types of tastes, not just sweetness. A bee, while appearing black, possesses all colors.

The text explains that, from a Nischay perspective, even seemingly singular qualities like color or taste in substances are actually a composite of all possible qualities. For instance, an atom that appears hot might also contain the potential for coldness, or the latent cold quality becomes manifest. Jain philosophy posits that every atom has the potential to manifest various qualities (Varna, Rasa, etc.) at different times. This is why Jainism doesn't categorize atoms into distinct types (earthly, watery, etc.) like some other schools; rather, it sees the same atom capable of transforming into different forms. Nischay Naya asserts that substances possess all such qualities, even if one predominates and is perceived through the senses in a Vyavahar (conventional) manner.

Nischay Naya doesn't negate the Vyavahar understanding but rather refutes the claim that it's the only truth. It highlights the superficiality and one-sidedness of Vyavahar, acknowledging it as partial truth.

IV. Vyavahar and Nischay in Niyukti Literature

The scope of Vyavahar and Nischay discussions expands in the Niyukti literature, particularly concerning issues related to conduct (Charana). The need to clarify concepts from Dravyanuyoga (study of substances) that impact Charana arises.

Violence and Non-violence: The strict vow of non-violence (Ahimsa) for ascetics necessitates understanding the nature of subtle beings (Sukshma Jiva). The distinction between Vyavahar and Nischay is applied to the concept of the earth element (Prithvikaya) and other elements being animate (Sachitta) or inanimate (Achitta).
- Example: Water in a pond is considered Vyavahar Sachitta, while water in the deep ocean is Nischay Sachitta. The text notes that Lord Mahavir might have identified certain ponds as having no subtle beings, yet advised against drinking the water to prevent followers from misinterpreting and drinking from other ponds.
Soul (Atma): The Pind Niyukti differentiates between Dravya Atma (substantial soul) and Bhava Atma (essential soul).
- Dravya Atma is the substance of the soul with attributes like knowledge.
- Bhava Atma refers to knowledge, perception, and conduct.
- If the Charana (conduct) aspect of the soul is harmed, from a Nischay perspective, knowledge and perception are also considered harmed. However, from a Vyavahar perspective, the harm to Charana doesn't necessarily imply harm to knowledge and perception.
Time (Kala): Nischay time is derived from precise astronomical calculations, while Vyavahar time follows popular conventions. Nischay time is seen as inseparable from the substance's transformations, while Vyavahar time is a conventional measurement.
Samayika (Meditation): The text discusses who is eligible for Samayika. Vyavahar considers one without Samayika as eligible, while Nischay considers one who has attained Samayika.
Attachment (Hans Vichar): Even with external possessions, an ascetic with internal purity is considered non-possessive (Aparigrahi) from a Nischay perspective.
Non-violence (Ahimsa): Non-violence ultimately stems from internal purity. While the world is full of life, and violence is unavoidable, the ascetic's non-violence is rooted in their self-purification. An unremitting soul is non-violent; a remitting soul is violent. This is the Nischay.
The Interplay of Nayas: The text stresses that no single Naya is complete. Nischay focuses on the ultimate, internal reality, while Vyavahar follows conventional practices and external observances. Both are necessary.

V. Nischay as Pure Naya and Vyavahar as Impure Naya

The Niyukti and commentary tradition solidifies the idea of a division within the Nay themselves into pure (Shuddha) and impure (Ashuddha).

Impure Nayas (Vyavahar, etc.): Naigama, Sangraha, and Vyavahar are considered Dravyarthika-predominant and therefore impure. They tend to focus on the general or common aspect of things.
Pure Nayas (Rjusutra, etc.): Rjusutra, Shabda, Samabhirudha, and Evambhuta are considered Paryayarthika-predominant and therefore pure. They focus on the specific or particular aspects.

Nischay Naya is identified with the Shuddha Naya, and Vyavahar Naya with the Ashuddha Naya. This distinction is crucial as Nischay aims for the ultimate truth, while Vyavahar serves practical, worldly purposes.

VI. Differentiating Vyavahar and Nischay: Key Examples

The text offers further examples to illustrate the distinction:

Prosth (Measuring Vessel): From a Naigama viewpoint, even the wood intended for a Prosth can be called a Prosth. From a Vyavahar viewpoint, only the wood shaped as a Prosth is considered a Prosth. From a Nischay viewpoint, it's about the ultimate substance.
Residence (Vasati): When asked where one lives, a Vyavahar answer could be "in the world," "in Jambudvipa," "in India," "in Pataliputra," "in Devadatta's house," or "in the inner sanctum of Devadatta's house." The most practical Vyavahar answer is the specific location. Nischay would focus on the essence of dwelling.
Regions (Pradesh): Sangraha Naya sees five regions (Dharma, Adharma, Akasha, Jiva, Skandha) as general. Vyavahar Naya clarifies that these regions belong to specific substances, thus emphasizing distinction and difference.
Heavy/Light (Guru/Laghu): From a Vyavahar perspective, substances are categorized as heavy, light, both, or neither. Nischay asserts that only gross substances are considered heavy or light; all others are neither. The text debunks the conventional understanding that lightness causes upward movement and heaviness causes downward movement, highlighting that these are not absolute causes.

VII. The Interdependence and Importance of Both Nay

The author stresses that neither Vyavahar nor Nischay can be abandoned.

Vyavahar's Role: It facilitates worldly dealings, maintains social order, and provides practical guidance. Abandoning Vyavahar can lead to the cessation of the tradition (Tirtha).
Nischay's Role: It points towards the ultimate truth and spiritual liberation.
The Analogy of the Path: Vyavahar is like a main road, accessible and beneficial to the general populace. Nischay is like a narrow path, perhaps less used, but leading to the ultimate destination for the dedicated few. Over time, even the narrow path can become a main road, and new paths emerge.
The Importance of Conduct: The text emphasizes that internal purity (Aadhyatmik Vishuddhi) is paramount, but this doesn't negate the necessity of external practices (Vyavahar Vidhi). Examples like King Bharat, who achieved liberation without external ascetic paraphernalia, are discussed. However, the author cautions against misinterpreting these exceptional cases to abandon all external practices, as they too have a role in spiritual development.
The Goal of Jainism: The ultimate goal is to reconcile both perspectives. Adhering strictly to one Naya leads to error. The Syadvada framework allows for the integration of all Nay, leading to a comprehensive understanding of reality.

VIII. Vyavahar and Nischay in Specific Contexts

The text further explores how these Nay are applied in various areas:

Knowledge and Action: Nischay views knowledge that doesn't translate into right action as ignorance. True knowledge must lead to virtuous conduct.
Authorship: Vyavahar attributes the creation of scriptures to Tirthankaras and Ganadharas, while Nischay recognizes the individual soul performing the practice as the true author of inner realization.
Causality (Karyotpatti): The debate between action occurring during the process or after its completion is analyzed through Vyavahar (action happens after completion) and Nischay (action happens concurrently with the cause).
Kevala Jnana (Omniscience): Vyavahar suggests omniscience arises after the destruction of covering karmas, while Nischay posits that the destruction and the manifestation of omniscience occur simultaneously.
The Nature of Reality (Siddhi): Vyavahar sees things as self-proved, other-proved, both, or neither. Nischay asserts that all things are ultimately self-proved, with external factors acting as enabling conditions.

Conclusion

The book "Agamyug na Vyavahar ane Nischay Nayo" provides a thorough exploration of two fundamental viewpoints in Jain philosophy. It highlights their distinct roles in understanding reality, their evolution through different stages of Jain literature, and their essential interdependence for spiritual progress. The author, Dalsukh Malvania, demonstrates how these Nay shape the understanding of ethics, metaphysics, and practice within the Jain tradition, emphasizing that a balanced approach, embracing both the conventional and the absolute, is crucial for true realization.