Nayavichara - Book Summary | JainGPT

Here's a comprehensive summary of the provided text from the book "Nayavichara" by Jitendra B. Shah, focusing on the core concepts discussed regarding naya (viewpoints or modes of predication) in Jain philosophy:

The book "Nayavichara" by Jitendra B. Shah delves into the fundamental Jain concept of naya, which are relative viewpoints or modes of predication used to understand and express the multifaceted nature of reality. The central tenet of Jainism, anekantavada (non-absolutism), posits that every object possesses infinite qualities, including seemingly contradictory ones. When describing an object, it's impossible to grasp all its qualities simultaneously. Therefore, naya arises as a linguistic and epistemic tool to express a particular aspect or perspective of an object while acknowledging that other aspects also exist.

Core Principles of Naya:

Infinite Qualities of Reality: Jainism asserts that reality is anantadharmatmak (possessing infinite qualities).
Purpose of Naya: Naya is necessary to express these infinite qualities. When a statement is made, it is based on a specific perspective or emphasis, but this does not negate other existing qualities.
Relativity of Statements: All statements about an object are relative, made with a specific intention or viewpoint (abhipraya-vishesh or drishtikon-vishesh). This intention or viewpoint is what constitutes a naya.
Stylistic Expression: Naya is fundamentally about the style or method of expressing reality, not about creating new realities. As quoted from Siddhasen's Sanmatiprakarana, "As many ways of speaking, so many are naya-schools, and as many naya-schools, so many are other systems." This implies an infinite number of nayas.

Key Classifications and Developments of Naya:

Agamic Period (Early Stages):
- Dravyarthika Naya: This viewpoint focuses on the substantial, permanent, and essential aspect of reality (the substance or dravya). It represents the unchanging aspect of an object.
- Paryayarthika Naya: This viewpoint focuses on the modifiable, transient, and particular aspect of reality (the modes or paryaya). It represents the changing aspect of an object.
- Nischaya Naya: This refers to the ultimate or real truth about an object, its inherent nature.
- Vyavahara Naya: This refers to the conventional or apparent truth, based on empirical experience and practical usage.
- Avyucchitti-naya and Vyucchitti-naya: These terms are also used, with avyucchitti-naya (uninterrupted) often equated with dravyarthika (focusing on the general, eternal aspect) and vyucchitti-naya (interrupted) with paryayarthika (focusing on the particular, transient aspect). For example, an object is considered eternal from the dravyarthika perspective and impermanent from the paryayarthika perspective.
- Jnana Naya and Kriya Naya: Classifications based on prioritizing knowledge (jnana) versus action (kriya).
- Shabda Naya and Artha Naya: Classifications based on prioritizing word (shabda) versus meaning (artha).
Darsanic Period (Later Philosophical Development):
- Umaswati's Tattvartha Adhigama Sutra: Considered the earliest philosophical text mentioning nayas in detail. It introduces five primary nayas: Naigama, Sangraha, Vyavahara, Rjusutra, and Shabda. It also mentions subdivisions of Naigama and Shabda.
- Siddhasen Divakara's Sanmatiprakarana: This work significantly expands on the concept of nayas.
  - It discusses six nayas (omitting Naigama from Umaswati's list).
  - Critique of Naigama Naya: Siddhasen argues that Naigama is not an independent naya because it encompasses both general (abhheda-gami) and particular (bheda-gami) perspectives. If it focuses on the general, it's covered by Sangraha; if it focuses on the particular, it's covered by Vyavahara. Thus, Naigama is seen as a confluence of other nayas.
  - Sunaya and Durnaya: Siddhasen introduces the distinction between sunaya (correct viewpoint) and durnaya (incorrect viewpoint). A sunaya is one that does not negate other nayas, embodying the principle of anekantavada. A durnaya, conversely, claims exclusive truth and negates all other viewpoints, thus violating the core Jain principle.
  - Jainism as a "Collection of Correct Viewpoints": Siddhasen characterizes Jainism as a "collection of false opinions" (mithyamata-samuha) in a specific sense: it integrates various nayas, which, when held in isolation, might be considered partial or even incorrect (durnaya), into a comprehensive understanding. When these diverse viewpoints are coordinated and harmonized, they form the correct (sunaya) Jain perspective.
- Other Classifications:
  - Saptavidha Naya: Later Agamas like Sthanangasutra and Anuyogadvarasutra mention a classification of seven nayas, listing Naigama, Sangraha, Vyavahara, Rjusutra, Shabda, Samabhirudha, and Evambhuta. Anuyogadvarasutra provides explanations for these seven.
  - Dvadashar Nayachakra: This text by Mallavadi discusses twelve nayas (ar). This classification is unique and appears to integrate all contemporary Indian philosophical systems under these twelve headings, organized based on the concepts of vidhi (acceptance of being) and niyama (rejection of being). The first four relate to eternalism, the middle four to eternal-impermanent, and the last four to impermanentism.
  - Saptashatar Nayachakra: This text is mentioned as referencing seven hundred nayas, suggesting a highly elaborate classification based on combinations of other nayas, likely originating before the Dvadashar Nayachakra.

Evolution and Integration of Nayas:

The book highlights the gradual development of the concept of nayas within Jain tradition.
The practice of correlating specific nayas with different philosophical schools (e.g., Vedanta with Sangraha, Buddhism with Rjusutra, Nyaya-Vaisheshika with Naigama) is a later development, not present in the Tattvartha Bhashya.
Umaswati's view in the Tattvartha Bhashya is that these nayas are not external to the canon (tantrantariya) nor entirely independent, but rather emerge from the very nature of knowable objects (jñeyasya tv-arthasya adhyavasaayaantaraani etaani).
The author concludes that the ultimate purpose of nayas is to interpret different aspects of reality, with the consequentiality of reality (parinamiyata) being the basis for these diverse viewpoints. The integration of nayas with different philosophical schools is a later evolutionary step.

In essence, "Nayavichara" provides a historical and analytical overview of the Jain doctrine of naya, demonstrating its crucial role in understanding anekantavada and the subtle nuances of Jain epistemology and ontology. It traces the evolution of this concept from its early agamic roots to more elaborate philosophical classifications.