Nayoni Apekshae Jaino

This document, titled "Nayoni Apekshae Jaino" by Punyavijay, from the "Shri G. A. Jain Granthmala," explores the definition of a Jain person from the perspective of different nayams (standpoints or modes of reasoning) within Jain philosophy.

Here's a comprehensive summary:

The text begins by defining a Jain from the perspective of Nigamanay (નૈગમનય). According to this viewpoint, anyone who believes in Jainism with superficial faith, follows practices like chanting the Navkar mantra, performing worship, or observing rituals like Navkarsi (a specific type of fasting), is considered a Jain. Even if someone doesn't possess all the virtues of a Jain fully, but has even a partial or secondary manifestation of them, they are considered a Jain by Nigamanay. For example, someone who performs even a single action with the intention of a monk (like a dravyasadhu – a monk by designation but not fully in practice) is considered a monk by Nigamanay. This nayam believes that if a part of a thing or its quality manifests, it is as good as the whole thing having manifested. Therefore, anyone who harbors the intention to become a Jain and engages in even a partial practice of Jainism is considered a Jain from this perspective. Even those who are internally non-Jain but perform outward rituals are considered Jain by Nigamanay.

Next, the text discusses Sangrahanay (સંગ્રહનય). From this standpoint, all souls that possess Jain-ness by inherent potential or satta (existence) are considered Jain. This includes those who have the potential for monkhood, nunhood, laymanship, or laywomanship. Sangrahanay is a broad category that accepts everyone who has Jain qualities by nature.

The text then moves to Vyavaharnay (વ્યવહારનય). According to this nayam, only those who follow the practices and conduct prescribed for Jains are considered Jain. Vyavaharnay is more specific and focuses on the actual adherence to Jain principles and rituals. While Sangrahanay broadly considers anyone with the potential for Jainism as Jain, Vyavaharnay narrows it down to those who actively practice the Dharma. This nayam acknowledges Jains who belong to various sects and denominations.

The text then introduces Jusutranay (જુસૂત્રનય), which focuses solely on the present moment. A person is considered Jain by Jusutranay only if their current thoughts and actions align with Jain principles. If someone performs Jain rituals but their underlying intentions or outcomes are not in line with Jainism, Jusutranay does not consider them a Jain.

Following this is Shabdanay (શબ્દનય), which states that a person is considered Jain when they have attained Samyaktva (right faith or perfect intuition). The true attainment of Samyaktva is what makes a person a Jain.

Samabhirudhanay (સમભિરૂઢનય) considers a Jain as someone who has internalized the essence of the word "Jain" through Samyaktva. If a person is deficient in any aspect of Jain-ness, Samabhirudhanay does not consider them a Jain.

Finally, Evambhutanay (એવભૂતનય) defines a Jain as someone who possesses the complete essence of the word "Jain." This means they have perfect Jain-ness, including right faith (Samyaktva), knowledge (Jnana), and conduct (Charitra).

The text concludes by stating that all these nayams define who can be considered a Jain. Nigamanay and Sangrahanay identify a large number of Jains in the world, while Vyavaharnay identifies fewer than the first two. However, Vyavaharnay is considered the most practical for identifying and establishing someone as a Jain in everyday life. The text recommends that common individuals understand these three nayams (Nigamanay, Sangrahanay, and Vyavaharnay).

The Jusutranay and other higher nayams describe Jains who are progressively more perfect, and such individuals can only be recognized by highly knowledgeable beings like Omniscient ones, or through inference by those with limited knowledge.

The text emphasizes that Lord Tirthankar established the four-fold Jain community (monks, nuns, laymen, laywomen) primarily based on Vyavaharnay, making it the most crucial nayam for practical identification of Jains. Ultimately, from the perspective of all nayams, all individuals are considered worthy of being acknowledged as Jains. Nigamanay suggests an initial Jain-ness in everyone, and the text reiterates that all are worthy of recognition as Jains.