Jain Darshan Ke Aalok Me Nayavad Aur Dravyavada

This Jain text, "Jain Darshan ke Aalok me Nayavad aur Dravyavada" by Rameshmuni, explores two fundamental concepts in Jain philosophy: Nayavada (theory of standpoints) and Dravyavada (theory of substances). The text, extracted from the Z_Bhanvarlal_Nahta_Abhinandan_Granth, emphasizes their interconnectedness and their role in understanding reality.

I. Nayavada (Theory of Standpoints)

The text begins by asserting that Nayavada is a profoundly original and exceptionally important doctrine within Jainism. It serves as a foundation for establishing harmony among different, seemingly contradictory viewpoints. To grasp Nayavada, it's essential to understand its origins.

Three Streams of Thought:

The author identifies three primary intellectual currents:

1. Gyanashrayi (Knowledge-based): This refers to conceptual thinking.
2. Arthashrayi (Meaning-based): This concerns the analysis of meaning.
3. Shabdashrayi (Word-based): This focuses on the relationship between words and their meanings.

The Seven Nayas:

Jainism posits seven types of Nayas, each representing a specific perspective:

• 1. Naisargik (Naigama) Naya: This deals with both the distinction (bheda) and non-distinction (abheda) of meaning within a single entity. It acknowledges that an object can be viewed as both one and many, with the primary focus shifting between these aspects based on context or purpose.
• 2. Sangraha Naya: This focuses on non-distinction (abheda).
  • Para Sangraha: Ultimate non-distinction, often related to conceptual thought.
  • Apara Sangraha: Intermediate non-distinction.
• 3. Vyavahara Naya: This emphasizes distinction (bheda), particularly subtle or intermediate distinctions.
• 4. Riju Sūtra Naya: This focuses on the most extreme distinction (charam bheda), acknowledging only the present moment's state or quality as real, and disregarding past and future states.
• 5. Shabda Naya: This is rooted in the idea that meaning changes with the word used. Each word has a distinct meaning, and there's no single word that can convey two meanings simultaneously.
• 6. Samabhirūḍha Naya: This holds that a word's meaning is its present function. It considers the usage of the word in relation to the object to be eternal.
• 7. Evabhūta Naya: This asserts that a word should be used to describe an object only when it is actively engaged in that particular action or state. It strictly adheres to the present action of the word's referent.

Interplay of Nayas:

The text highlights that Sangraha Naya's perspective is one of non-distinction, while Shabda, Samabhirūḍha, and Evabhūta Nayas are word-based. Naisargik Naya encompasses both distinction and non-distinction, acknowledging that within non-distinction lies distinction, and within distinction lies non-distinction. This principle of acknowledging both is central to Jain philosophy.

Nayas and their Focus:

• Sangraha Naya: Primarily focuses on non-distinction (abheda).
• Vyavahara Naya: Primarily focuses on distinction (bheda).
• Naisargik Naya: Integrates both distinction and non-distinction.

Nayas and the Nature of Reality:

Jainism accepts both distinction and non-distinction as inherent aspects of reality. The existence of a "thing" (Satt) is explained as being characterized by origination (utpāda), decay (vyaya), and permanence (dhrauvya). The text clarifies that these concepts are fundamental to understanding how a substance can change while retaining its essential nature.

Types of Vyavahara Naya:

Vyavahara Naya is further divided based on its approach to the relationship between the qualified (upadhik) and unqualified (nirupadhik):

• Sadbhūta Vyavahara Naya (Realistic Conventional Truth): This deals with relationships that are true to a certain extent.
  • Upacharita Sadbhūta Vyavahara Naya (Conventional Truth based on Superimposition): Deals with the relationship between qualified attributes and the possessor of those attributes (e.g., the relationship between the soul's knowledge and the soul itself, where knowledge is a qualified attribute).
  • Anupacharita Sadbhūta Vyavahara Naya (Conventional Truth without Superimposition): Deals with the distinction between the unqualified attribute and the possessor of the attribute (e.g., the soul's pure knowledge, which is an unqualified attribute).
• Asadbhūta Vyavahara Naya (Unreal Conventional Truth): This deals with relationships that are not inherently true but are conventionally accepted.
  • Upacharita Asadbhūta Vyavahara Naya (Unreal Conventional Truth based on Superimposition): Deals with relationships that are conventionally superimposed but not inherently present (e.g., the relationship between a person and their wealth).
  • Anupacharita Asadbhūta Vyavahara Naya (Unreal Conventional Truth without Superimposition): Deals with relationships that are not inherently present and are not even conventionally superimposed, but rather arise from external circumstances (e.g., the relationship between a soul and its body, where the body is not an inherent part of the soul).

Nishchaya Naya vs. Vyavahara Naya:

The text distinguishes between two ultimate perspectives:

• Nishchaya Naya (Ultimate Truth): This focuses on the independent, essential nature of a substance, uninfluenced by external factors. It describes the soul in its pure, unchanging state.
• Vyavahara Naya (Conventional Truth): This describes the nature of a substance as it appears in relation to other things or through conventional understanding. It acknowledges external influences and perceived qualities.

Nishchaya Naya is considered bhutārtha (concerning the real), while Vyavahara Naya is abhutārtha (concerning the conventional or non-real). Nishchaya Naya prioritizes the inherent nature, while Vyavahara Naya focuses on external causes and conditions.

II. Dravyavada (Theory of Substances)

The text then delves into Dravyavada, the Jain theory of substances, which forms the backbone of the philosophical system.

Definition of Substance:

• Dravya (Substance): This is defined as that which possesses permanence (dhrauvya) and undergoes change (paryaya). It's the fundamental entity that persists through modifications.
• Paryaya (Mode/Quality): This refers to the transient states or qualities that a substance undergoes.
• Guna (Attribute): These are the inherent qualities of a substance.

The Relationship between Substance and Mode:

The relationship between Dravya and Paryaya is explained as being kathanchit bhinna (somewhat different) and kathanchit abhinna (somewhat non-different). This means that while a mode is a modification of a substance, it is not entirely separate from it, nor is it identical to it. The example of the soul (atma) and its knowledge (jnana) is used: knowledge is an attribute of the soul, and while the state of knowledge changes, the soul as a substance remains.

Pramana vs. Naya:

The text also differentiates between Pramana (means of valid knowledge) and Naya:

• Pramana: Knowledge that grasps the entirety of a substance without fragmentation. It is referred to as sakālādeśa (comprehensive description).
• Naya: Knowledge that grasps a particular aspect or part of a substance. It is referred to as vikalādeśa (partial description).

Classification of Substances:

The Jain ontology identifies six fundamental substances (Dravyas):

1. Jiva (Soul/Living Being): Characterized by consciousness. It is formless (arūpī) and intangible.
2. Ajiva (Non-living Matter): Everything that is not a soul.
   • Pudgala (Matter): The only formless Ajiva, characterized by form, taste, smell, and touch. It is the substance of the physical world.
   • Dharmastikaya (Medium of Motion): Aids in the motion of other substances. It is formless.
   • Adharmastikaya (Medium of Rest): Aids in the rest of other substances. It is formless.
   • Akashastikaya (Space): Provides space for all other substances. It is formless and all-pervading.
   • Kalastikaya (Time): The cause of temporal distinctions and changes. It is formless.

These substances are categorized further:

• Astikaya (Substances with parts/extension): Jiva, Pudgala, Dharmastikaya, Adharmastikaya, Akashastikaya. These have spatial extension.
• Anastikaya (Substances without parts/extension): Kalastikaya. Time does not have spatial extension.

The Nature of the Universe (Loka):

The text describes the universe (Loka) as being composed of these six substances and having a specific spatial configuration called "Supratishthita Sansthana." The universe is divided into the three realms:

• Adholoka (Lower Realm): Comprising seven hells.
• Madhyaloka (Middle Realm): Where humans and other beings reside, including continents like Jambudvipa and Mount Meru.
• Urdhvaloka (Upper Realm): Comprising the heavens or abodes of celestial beings.

The text also mentions Aloka (Non-universe), the infinite empty space beyond the Lokakasha.

Key Principles:

• Ekatva (Oneness) and Anekta (Multiplicity): Jainism reconciles these by acknowledging that while there are many distinct substances and modes, they all share the common characteristic of existence (Satt). The Sangraha Naya emphasizes this oneness.
• Dravya-Paryaya Relationship: The substance is permanent, while its modes are transient. This is crucial for understanding change without annihilation.
• The Role of Nayas: Nayas are essential tools for understanding the multifaceted nature of reality, allowing for the articulation of different perspectives without contradicting the ultimate truth.

In essence, "Jain Darshan ke Aalok me Nayavad aur Dravyavada" provides a detailed exploration of how Jain philosophy employs the theory of standpoints (Nayavada) to comprehend the complex nature of reality, grounded in the theory of substances (Dravyavada). It emphasizes that by understanding these concepts, one can arrive at a more profound and comprehensive view of existence.