Logical Structure Of Naya Method Of Jainas

This paper by Piotr Balcerowicz, "The Logical Structure of the Naya Method of the Jainas," explores the complex Jaina doctrine of naya-vada (viewpoints) as a crucial component of anekantavada (multiplexity of reality). The author's primary objective is to offer a clear interpretative basis for the often-misunderstood naya-vada, primarily drawing from key Jaina texts like Umāsvāti's Tattvärthādhigama-bhāṣya and Siddhasena Divākara's Sammati-tarka-prakaraṇa.

Core Concepts:

• Anekantavada (Multiplexity of Reality): The fundamental Jaina ontological belief that reality is inherently complex, with all its parts interconnected and relatable in an infinite number of ways. This means no single perspective can capture the entirety of a thing.
• Naya-vada (Doctrine of Viewpoints): A methodological tool derived from anekantavada. It proposes that valid statements about reality are conditional and depend on the specific viewpoint or context from which they are made.
• Contextual Dependence: The central tenet is that the truth-value of any utterance is not absolute but is determined by its context, which includes factors like the speaker's intention, linguistic conventions, temporal and spatial considerations, and the specific aspect of reality being highlighted.
• Sevenfold Nayas: The paper focuses on the traditional seven nayas, which are presented as a systematized way of understanding conditional validity. These are:
  1. Naigama (Comprehensive): A broad, inclusive viewpoint that grasps the phenomenon in a very general way, encompassing both particular and universal aspects.
  2. Sangraha (Collective): Focuses on the universal aspect, pertaining to a whole class of individuals.
  3. Vyavahara (Empirical/Conventional): Limits the point of reference to individual things or elements of a class that are amenable to practical activity and common understanding.
  4. Rju-sutra (Direct/Momentary): Views things according to their transitory properties and modes, focusing on their present temporal manifestation.
  5. Sabda (Verbal/Accurate Verbal): Introduces a purely verbal reference based on linguistic convention, allowing for synonymity and varying expressions for the same meaning.
  6. Samabhirudha (Etymological): Draws distinctions among synonymous expressions based on their etymology or derivation, suggesting different nuances or "reflections" in the mind.
  7. Evambhūta/Ittham-bhava (Factual/Actual State): The most specific viewpoint, which adheres to terms that most adequately describe the denotatum in its present state, considering its specific activity and context.

Logical Structure and Interpretation:

Balcerowicz proposes a "CATLES model" to represent the logical structure of the naya method. This model uses an index (i) to represent the contextual parameters that determine the truth-value of an utterance. Each naya corresponds to an "indexed level of description," where the index becomes progressively more specific.

• The index starts as an empty set for the naigama (comprehensive) viewpoint, signifying its broad and context-less nature.
• Each subsequent naya adds new indexical coordinates, such as time (t), spatial location (x, y, z), linguistic convention (l), etymology (e), and present state (s), thereby narrowing the scope of reference and increasing the precision of the utterance.
• The truth-value of an utterance is determined by this context-defined index.

Key Arguments and Insights:

• Resolution of Contradictions: The naya method resolves apparent contradictions by recognizing that seemingly opposing statements are true within their respective, contextually defined nayas. For example, "Devadatta is here" and "Devadatta is not here" can both be true if they refer to different contexts (e.g., Devadatta exists generally but not at this specific location at this specific moment).
• Partial Truth is Valid Truth: The paper argues that partial statements, which focus on one aspect of a multifaceted reality, are not necessarily false. They are considered conditionally valid as long as they do not negate other possible aspects and are understood within their defined context.
• Hierarchy of Nayas: The seven nayas are presented as forming a hierarchical structure where each subsequent naya refines and restricts the context of the preceding one, moving from a general to a specific understanding.
• Context vs. Levels of Description: Balcerowicz clarifies that the nayas are not different "levels of description" in the sense of employing fundamentally different vocabularies or metaphysical frameworks. Instead, they are indices or parameters that specify the context within a consistent linguistic framework.
• Relationship with Pramana: The naya method is presented as complementary to pramana (cognitive criteria). While pramanas establish general cognitive procedures for acquiring truth, nayas contextualize specific utterances to determine their truth-value. The pramana is seen as encompassing all viewpoints, while nayas are specific ways of applying them.
• Anticipation of Modern Logic: The paper draws parallels between the Jaina naya theory and modern philosophical concepts in the philosophy of language and logic, particularly those related to context-dependent meaning and pragmatics (e.g., Cresswell, Kaplan, Montague).

Conclusion:

Balcerowicz concludes that the naya method provides an ingenious and sophisticated framework for understanding the contextual dependence of language and knowledge in Jaina philosophy. It offers a powerful tool for navigating the complexities of reality and resolving apparent contradictions by systematically defining the reference point and context of any given utterance. The paper emphasizes that while models may vary across different Jaina thinkers, the core idea of context-dependent analysis through progressively narrowed viewpoints remains central.