Nayprakash Stav Vrutti

Here's a comprehensive summary of the Jain text "Nayprakash Stav Vrutti" by Virchand Prabhudas Pandit, based on the provided pages:

This document is the commentary (Vrutti) on the "Nayprakash Stav," a hymn praising the principles of Jainism, particularly its unique approach to knowledge and reality. Authored by Pandit Virchand Prabhudas, it was published by the Hemchandracharya Sabha in Pattan, with financial assistance. The text itself is a detailed exposition of Jain philosophical concepts, focusing on nayavada (the doctrine of standpoints) and syadvada (the doctrine of conditional predication), which are central to understanding the Jain view of reality.

The commentary begins with invocations to Lord Mahavir and the goddess of learning, acknowledging the tradition and the author's purpose in writing the commentary.

Core Concepts Explained:

• Praise of the Jinashasana (Jain Teachings): The text starts by praising the Jinashasana, highlighting its foundation in the Saptabhangi Naya (sevenfold logic of standpoints). It emphasizes that the Jain teachings, unlike other philosophical systems (like those of Akshapada and others), achieve a deeper understanding by embracing this nuanced approach.

• The Nature of Valid Statement (Pramanavākya): The commentary delves into what constitutes a valid statement in Jainism. A Pramanavākya is described as being free from defects, containing within it a Nayavākya, and being adorned with the Syād (a word indicating conditionality or possibility). Such statements evoke wonder and are considered perfect.

• Distinguishing Nayavākya, Durnayavākya, and Pramanavākya:

  • Pramanavākya (Valid Statement): This statement is comprehensive, encompassing all aspects of reality through the use of Syād and Evam (exclusively). It is like saying "Syād eva ghatam asti" (Perhaps it is indeed so that the pot exists). The Syād signifies a conditional aspect, while Eva (indeed/exclusively) negates other possibilities. The commentary explains that the Eva in "Syād eva" is crucial to distinguish it from durnayavākya and nayavākya.
  • Durnayavākya (Faulty Statement/False Standpoint): This is a statement that, by exclusively asserting one aspect with the word Eva, falsely negates infinite other valid aspects of reality. For example, "Ghatam eva asti" (The pot exists exclusively) is considered a durnayavākya because it wrongly denies all other possible attributes of the pot. This is considered false because it leads to the negation of infinite other attributes that are valid from different standpoints.
  • Nayavākya (Statement from a Standpoint): This is a statement that, while valid from a particular perspective (nayā), neglects other valid standpoints and their respective attributes. An example given is "Syād asti ghaṭaḥ" (Perhaps the pot exists). While it acknowledges existence from a certain viewpoint, it overlooks other attributes. A nayavākya is considered a part of a pramanavākya as it grasps one aspect, whereas a durnayavākya negates other aspects.

• Sakaladesh (Comprehensive Assertion) and Viklaadesh (Partial Assertion): The text explains that Jain statements can be either sakaladesh or viklaadesh.

  • Sakaladesh (Comprehensive Assertion): This refers to a statement that, by considering various aspects like time, self, meaning, relation, utility, substance, connection, and word, simultaneously asserts multiple, even seemingly contradictory, attributes of an object. This is the essence of syadvada and leads to the understanding of anekantavada (non-one-sidedness). The seven standpoints (nayā) are instrumental in achieving this comprehensive view.
  • Viklaadesh (Partial Assertion): This is the opposite of sakaladesh, where only a limited aspect is considered, ignoring others. This is typical of the nayavakyas.

• The Seven Nayā (Standpoints): The commentary systematically introduces the seven primary standpoints in Jain philosophy:

  1. Naigama Naya: This standpoint grasps the unmanifested or conceptual aspect of a thing, focusing on the intention or purpose.
  2. Sangraha Naya: This standpoint aggregates things by their commonality, emphasizing unity. It can be further divided into para sangraha (unifying all universally) and apara sangraha (unifying by substance).
  3. Vyavahara Naya: This standpoint deals with the practical, conventional, and differentiated aspects of reality, classifying things into categories.
  4. Rijusutra Naya: This standpoint focuses on the present moment, asserting that only what exists now is real. It is considered a "straight thread" cutting off the past and future.
  5. Shabda Naya: This standpoint emphasizes the importance of words and their grammatical aspects (like time, case, gender, number, etc.) in understanding reality, believing that different words can represent different realities.
  6. Samabhirudha Naya: This standpoint focuses on the etymology and root meanings of words, believing that different synonyms or related words can signify distinct entities.
  7. Evambhuta Naya: This standpoint asserts that a thing is only that which it is currently performing or embodying. For example, if Indra is performing the action of ruling, then only in that specific moment is he called Indra.

  The text argues that these seven standpoints, which might appear contradictory when considered independently, find unity and become valid within the framework of the Jinashasana (Jain teachings). They are seen as complementary, not conflicting, when understood through the lens of syadvada.

• The Syāt Saptabhangi (Sevenfold Predication): The core of the Jain epistemological framework is the Saptabhangi. The commentary explains how this sevenfold logic, which involves affirmative and negative predicates applied to an object from different standpoints, leads to a comprehensive understanding of reality. The seven limbs are explained with examples, often relating to the existence and non-existence of a pot. The sequence and the use of "Syāt" (perhaps/maybe) and "Eva" (indeed/exclusively) are crucial for constructing these valid statements.

  • Syād asti (Perhaps it exists)
  • Syād nāsti (Perhaps it does not exist)
  • Syād asti nāsti (Perhaps it exists and does not exist – sequentially)
  • Syād avaktavyam (Perhaps it is indescribable – simultaneously existing and not existing)
  • Syād asti avaktavyam (Perhaps it exists and is indescribable – sequentially)
  • Syād nāsti avaktavyam (Perhaps it does not exist and is indescribable – sequentially)
  • Syād asti nāsti avaktavyam (Perhaps it exists, does not exist, and is indescribable – sequentially)

  The text emphasizes that the saptabhangi is "anekantavada-vicharavardhini" (that which increases the thought of non-one-sidedness), as it demonstrates that multiple, even seemingly contradictory, attributes can coexist in an object when viewed from different standpoints.

• Answering Objections: A significant portion of the commentary is dedicated to refuting common objections raised by other philosophical schools (particularly Buddhism) against the Jain understanding of reality and predication. These include:

  • The contradiction of "sad-asad-rupa" (existing and non-existing): The text explains how an object can be considered both existing (from its own substance, time, place, and mode) and non-existing (from another's substance, time, place, and mode) without contradiction. This is illustrated with the example of a pot being made of clay (existing as clay) but not being water (non-existing as water).
  • The contradiction of "nitya-anitya" (eternal and non-eternal): It argues that a substance is eternal from the perspective of its underlying essence (dravya) and non-eternal from the perspective of its modifications or states (paryaya).
  • The contradiction of "samanya-vishesha" (universal and particular): The text asserts that the universal and particular are inseparable aspects of reality, not distinct entities. The universal is the commonality of attributes, and the particular is the distinctive attribute that differentiates one instance from another.
  • The nature of "abhilapya-anabhilapya" (describable and indescribable): It explains that a thing is describable due to its attributes but also indescribable because no single description can encompass its entire reality.
  • The problem of causality and the interdependence of attributes: The commentary engages with philosophical arguments regarding the nature of cause and effect, the interdependence of attributes, and the possibility of simultaneous contradictory attributes.

Conclusion:

The "Nayprakash Stav Vrutti" serves as a rigorous defense and elucidation of the foundational principles of Jain epistemology and metaphysics. It emphasizes the power of nayavada and syadvada in achieving a comprehensive and non-contradictory understanding of reality, contrasting it with the limited and one-sided views of other philosophical systems. The commentary meticulously addresses potential criticisms, thereby strengthening the case for the Jain worldview. The text is attributed to Pandit Virchand Prabhudas, a significant figure in Jain scholarship.