Gyannay Ane Kriyanayni Vaktavyata

Here's a comprehensive summary in English of the Jain text "Gyannay ane Kriyanayni Vaktavyata" by Punyavijay, based on the provided pages:

This text, titled "Discussion on the Nayas of Knowledge and Action," explores two contrasting philosophical viewpoints within Jainism concerning the path to liberation (moksha). The two viewpoints, Gyannay (Naya of Knowledge) and Kriyanay (Naya of Action), present different perspectives on the primary causes of spiritual attainment.

Page 1: Gyannay (Naya of Knowledge)

• Core Tenet: This viewpoint asserts that knowledge (jnana) is the primary and most crucial factor for liberation. It states that true understanding of what is to be accepted (e.g., right faith, right conduct), what is to be rejected (e.g., false beliefs, ignorance, lack of restraint), and what is to be overlooked (e.g., worldly glories) is paramount.
• Action as a Consequence of Knowledge: While acknowledging the need for effort and action to achieve the desired outcomes (acceptance, rejection, indifference) based on this knowledge, it emphasizes that such effort is motivated and guided by knowledge. All worldly activities are considered to be the result of knowledge.
• Importance of Right Knowledge: Engaging in activities only after thoroughly understanding their true nature, whether for worldly or spiritual benefit, is crucial. Otherwise, one might face a contradiction in the results.
• Knowledge as the Root: The text highlights that knowledge leads to the cessation of sin, engagement in virtuous activities, and the acquisition of humility. Even highly ascetic monks who have attained immense penance and conduct do not achieve liberation until they attain kevalajnana (omniscience), which is the direct realization of all existent substances.
• Causality: It posits that "that which is not possible without something else is its cause." Since action without knowledge is impossible, knowledge is considered the cause of action. Just as a sprout is caused by a seed, the fulfillment of all efforts is not possible without knowledge, making knowledge the primary cause.
• Focus on Specific Practices: This Naya considers only Samayika (meditation/equanimity) related to Right Faith and Scriptural Knowledge (Shrut Samayika) as the primary causes of liberation, as these are knowledge-centric. It considers the Samayika related to partial restraint (Deshavirati) and complete restraint (Sarvavirati) as secondary, as they are considered the results of knowledge.

Page 2: Kriyanay (Naya of Action)

• Core Tenet: This viewpoint asserts that action (kriya) is the primary and most crucial factor for spiritual attainment, even after knowing what is to be accepted, rejected, or overlooked. It emphasizes that action is the means and the fulfiller; knowledge is merely an instrument and therefore secondary.
• Action as the Decisive Factor: Even for the Arhats (Tirthankaras) who possess kevalajnana, liberation is achieved only through the action of Shaileshi Avastha (a state of extreme detachment and immobility, likened to a flame that burns fuel). Without this state of action, they cannot attain moksha.
• Causality: It argues that "that which immediately follows something is its cause." Just as a sprout immediately follows the earth and other materials, the fulfillment of all efforts immediately follows action. Therefore, action is considered the principal cause of the fulfillment of all efforts.
• Focus on Specific Practices: This Naya considers only Deshavirati (partial restraint) and Sarvavirati (complete restraint) as the primary causes of liberation, as these are action-oriented. It views Right Faith and Shrut Samayika as merely supportive and therefore secondary.

Page 3: The Synthesis and Refutation

• The Student's Question: The student asks which of these two perspectives is the truth, as both seem logical.
• The Guru's Refutation: The Guru explains that a truthful perspective acknowledges that both knowledge and action are essential for liberation. Neither is sufficient on its own.
• Critique of Gyannay: The Guru challenges the Gyannay proponent's argument that "that which is not possible without something else is its cause." This is deemed "asiddha" (unproven) and "ekantik" (one-sided) because it's not solely knowledge that leads to the fulfillment of efforts. The example of burning something: knowledge of fire is insufficient; the action of bringing and igniting the fire is also necessary. Similarly, Tirthankaras achieve moksha through kevalajnana and Yathyakhyatacharitra (true conduct). Therefore, both knowledge and action are causes, and the argument is "anekantik" (not exclusively one-sided).
• Critique of Kriyanay: The Guru also refutes the Kriyanay argument that "that which immediately follows something is its cause." This is also "asiddha" and "ekantik" because knowledge exists during actions related to worldly pursuits (like eating, enjoying). Without that knowledge, such actions would be impossible. Furthermore, during the Shaileshi Avastha, kevalajnana also exists; without it, that state cannot be achieved. Thus, this argument also proves both knowledge and action as causes, making it "anekantik."
• The True Cause: The text concludes that liberation is achieved by both knowledge and action combined, not by either individually. The quote "Knowledge without action is not possible, action without knowledge is not possible; both are joined together, like water in water" emphasizes this interconnectedness.

Page 4: Further Explanation and the Nature of Vivek

• The Student's Analogy: The student uses an analogy of oil not being in individual grains of sand but present in their collective form to question how combined knowledge and action can be effective if individual components are not.
• The Guru's Response: The Guru clarifies that while individual components might not be fully conducive to liberation, they have a partial contribution. When combined, their contribution becomes complete. Therefore, combined knowledge and action are the cause of liberation.
• Defining Vivek (Discrimination/Wisdom): The text then elaborates on the nature of Vivek. It defines Vivek as the intellect's ability to accurately discern the fundamental nature of things like:
  • Righteousness (Dharma) and unrighteousness (Adharma)
  • Merit (Punya) and sin (Papa)
  • Eternal (Nitya) and ephemeral (Anitya)
  • Truth (Satya) and falsehood (Asatya)
  • Purity (Pavitra) and impurity (Apavitra)
  • Happiness (Sukha) and suffering (Dukkha)
• The Core of Vivek: In essence, Vivek is the distinction and understanding between the insentient (jada) and the sentient (chetana). All the aforementioned dichotomies are encompassed within this fundamental understanding.

In summary, the text "Gyannay ane Kriyanayni Vaktavyata" presents a dialectical exploration of the roles of knowledge and action in Jain spiritual practice. It argues that while these two aspects can be viewed from contrasting perspectives (Nayas), the ultimate truth and path to liberation lie in their harmonious integration and combined efficacy, along with the cultivation of Vivek (discriminative wisdom).