Naywad Siddhant Aur Vyavahar Ki Tulna Par - Book Summary

Here's a comprehensive summary of the provided Jain text, "Naywad Siddhant aur Vyavahar ki Tulna par" (Nayavada: Theory and Practice on the Scale) by Krupashankar Vyas, in English:

The article, authored by Dr. Krupashankar Vyas, explores the Jain philosophical concept of Nayavada (the theory of standpoints or partial truths) and its relationship with practice, emphasizing its relevance in Indian philosophy and contemporary society.

I. The Significance of Indian Philosophy and Nayavada:

India as the Land of Philosophy: The text begins by asserting that India is fundamentally a land of philosophy, where profound and diverse philosophical systems have emerged and flourished in a competitive environment. Indian philosophical thought is inherently spiritual, providing the strength to withstand the adversities of time, fate, and history.
Resilience of Indian Thought: Despite external invasions and internal divisions aimed at destroying its civilization and thought, the unique and extraordinary nature of Indian philosophical contemplation has preserved its cultural values and civilizational achievements, fostering breadth and generosity in the Indian psyche.
Life-Oriented Philosophy: Indian philosophy is not confined to caves or isolated introspection; it is experience-based and aimed at making the world a better, even heaven-like, place. To dismiss Indian philosophy as merely theoretical or verbose is to exhibit narrow-mindedness. It serves as a bridge between worldly engagement (pravritti) and renunciation (nivritti).
Eternal Relevance of Indian Thought: Indian philosophical thought is a testament to humanity's endless, eternal, and valuable quest for knowledge. Though ancient, it remains ever-new. Despite changes in life values and socio-historical circumstances, the flow of Indian thought has always provided and will continue to provide solutions to perennial problems. This is its timeless quality.
Birth of Nayavada: The free exchange of ideas has given rise to numerous schools of thought within Indian ideology, promoting the ideal of co-existence. This process has also given birth to subtle variations within a single ideology, leading to diverse expressions of the nature of an object. Jainism, by articulating this natural diversity as Nayavada, has made a significant philosophical contribution.

II. Nayavada: Theory and its Foundation:

Infinite Nature of Objects: According to Jainism, an object possesses infinite characteristics (ananta-dharmatmaka). Only those who have attained omniscience (keval-jnana) can truly know all these characteristics.
Human Limitations and Partial Knowledge: Human beings, due to the limitations of their knowledge, can only grasp one or a few characteristics of an object, resulting in partial knowledge. Jainism terms this partial or one-sided knowledge as "Naya."
Nayavada as the Basis of Anekantavada: The theory of Nayavada is the cornerstone of Jainism's primary principle, Anekantavada (non-absolutism or manifoldness). It is incorrect to assume that Nayavada advocates for absolutism and is in complete opposition to Anekantavada.
Partial Knowledge as a Step to Complete Knowledge: Every knowledge is partial or relative. Real knowledge, however, is different. To achieve complete understanding of an object, one must first acquire partial knowledge, much like climbing steps to reach a destination. Partial knowledge is the first step towards complete knowledge. There is no contradiction between partial and complete knowledge; they are complementary.

III. Classification of Knowledge and Nayas:

The text categorizes knowledge into three types:

Durnaya (Bad Standpoint): This occurs when one insists on a single characteristic of an object as its sole reality, negating all other characteristics.
Naya (Standpoint): This involves presenting a particular characteristic of an object without denying its other characteristics. It is partial knowledge.
Pramana (Valid Knowledge): This is distinct from Durnaya and Naya. It encompasses all known and unknown characteristics of an existing object, stating "in a way, it is" (syat sat).

Due to the infinite characteristics of objects, the number of Nayas is also infinite. However, from a practical perspective, they are generally divided into two main categories:

Dravyarthika Naya: This perspective focuses on the underlying substance or essence of an object, which remains constant across various transformations and states.
Paryayarthika Naya: This perspective focuses on the particular characteristics or modes of an object that arise due to time and circumstances.

Combining these two broad categories and their sub-divisions, a total of seven Nayas are recognized:

Four Nayas related to meaning/objects:
1. Naigamanaya: This Naya deals with general purpose or intention. It can be understood in two ways:
  - Pujyapada's view: Relates to the continuous underlying purpose or goal. (Example: Someone carrying water, fire, etc., says they are "cooking food," which is the ultimate purpose.)
  - Siddhasena's view: Refers to understanding an object by recognizing both its generic and specific qualities without differentiation.
2. Sangrahanaya: This Naya emphasizes common characteristics and a categorical perspective. It can be of two types: Parasangrahanaya and Aparasangrahanaya.
3. Vyavaharanaya: This Naya is based on prevailing customs and traditions. It reflects how individuals perceive objects in their entirety and focus on their inherent characteristics and physical forms. Materialism and polytheism can be seen as manifestations of this Naya.
4. Rijusutranaya: This Naya is more restrictive than Vyavaharanaya, focusing on the state of an object at a specific moment in time. It disregards continuity and similarity. It asserts that reality is momentary; the form of an object exists only in the present instant, akin to the Buddhist concept of momentariness.
Three Nayas related to words: 5. Shabdanaya: This Naya posits that specific names are used to refer to objects based on their inherent qualities or actions. Each word carries a specific meaning, establishing a relative relationship between word and meaning. 6. Samabhiruḍhanaya: This Naya establishes distinctions between words based on their root meanings. It is an application of Shabdanaya. 7. Evambhutanaya: This is a more specific form of Samabhiruḍhanaya. It signifies the meaning of a word's root based on only one aspect of an object's manifestation or category. It refers to the contemporary meaning of a word that reflects the object's current form, acknowledging that the same object can be presented differently in different circumstances.

IV. Nayabhāsa (Fallacious Nayas) and Distinction between Nischaya and Vyavahara Naya:

Nayabhāsa: If any of these Nayas, when considered in isolation and as the complete truth, are mistaken for absolute knowledge, they become Nayabhāsa (fallacious standpoints).
Nischayanaya (Definitive Naya) and Vyavaharanaya (Practical Naya): Philosophers also recognize two other types of Nayas for analyzing the nature of reality:
- Nischayanaya: Determines the real nature of elements and all their inherent qualities.
- Vyavaharanaya: Considers the worldly utility of elements. This distinction helps refute common misconceptions about Nayas.

V. Relevance of Nayavada in the Modern Era:

The Challenge of Materialism: The article questions whether the practical application of Naya can serve as a vehicle for new values in a changing era. Today's humanity, reaching the pinnacle of materialism, has questioned all religious beliefs. This materialistic age is characterized by hatred, distrust, mental stress, and anxiety. Self-loathing, individualism, anarchy, economic inequality, and strikes all point to a lack of purpose. The cause is seen in the excessive focus on intellect and external pursuits, neglecting the inner world.
Nayavada as a Solution: In this class-conflict-ridden, dialectical materialistic era, the text asks if any ancient philosophical principle can foster harmonious social relations. The answer, from a Jain perspective, is affirmative. If humanity understands and practices Nayavada, it can liberate itself from ideological confusion and pave the way for self-improvement.
Need for Unbiased Inquiry: The current age requires a religion and philosophy that inspires unbiased truth-seeking. Nayavada and Pramanavada pass this test. Anekantavada means that every object has multiple characteristics. Since ordinary individuals cannot achieve complete realization of truth, they acquire partial knowledge. This partial knowledge leads to differing perceptions of reality, but it doesn't mean one person's partial truth is false.
Key Aspects of Nayavada for Life:
1. Polite Presentation of One's Own View: Nayavada emphasizes the polite presentation of one's own perspective.
2. Absence of Dogmatism: It advocates for the absence of stubborn adherence to one's own viewpoint.
3. Humble and Affirmative View Towards Other Views: It promotes a humble and affirmative attitude towards the views of others.
Nayavada as a Means, Not an End: Nayavada is the presentation of one characteristic of an infinitely characterized object, influencing an individual's approach to an object and the process of differentiation. Accepting one perspective does not mean rejecting others. A Nayavadi's duty is to present their own view politely, recognizing that others' perspectives are as close to the truth as their own. While such differentiations might encompass reality, they cannot fully explain it.
Avoiding Dogmatism and Closed-Mindedness: Nayavada, while based on partial knowledge, is not about stubbornness or closed-mindedness. It does not endorse the idea that partial knowledge is the ultimate end or that one should become like a frog in a well after gaining it. A Nayavadi presents their view without coercion, regardless of acceptance.
Respect for Other Views: A follower of Nayavada does not consider partial knowledge sufficient for their intellectual thirst; they strive to gain knowledge of other aspects as well. Even when gaining knowledge of other characteristics, they do not refute others' viewpoints but listen to them peacefully.
Addressing Inter-Philosophical Conflict: Some scholars believe that partial knowledge in Jainism (Naya-jnana) has fueled conflicts. However, Jainism argues that while philosophical differences exist, the cause of animosity is the attempt to prove one's own limited discourse as absolute truth, akin to blind men arguing about an elephant. Jainism views partial contemplation as the first step to true understanding, with Nayavada being a tool for realizing Anekantavada. Therefore, while ideological differences are accepted, mutual conflict arising from them is not.
Social and Political Utility: In an era of intellectual freedom, individuals evaluate ideologies based on their contemporary relevance. Nayavada's utility in social and political life is significant. If people adopt Nayavada as a fundamental principle, interpersonal conflict stemming from differing viewpoints will naturally diminish. Individuals will have less time to impose their views or insist on their validation. Instead, they will have the opportunity to listen to and understand others' perspectives, leading to self-reflection and reassessment. This enlightened approach benefits not only individuals but also society and the nation.

VI. Conclusion and Call to Action:

Consequences of Stubbornness: If individuals (in political or social spheres) cling solely to their own opinions, conflict will escalate in all areas of their lives, leading to hatred, bitterness, struggle, and violence. This can result in the devaluation of morality and the diversion of organizational and creative energy towards destructive activities, the consequences of which are currently being experienced.
The Need for Tolerance and Harmony: This troubled and frustrated era requires guiding the youth away from intolerance, stubbornness, and dogmatism through reasoned knowledge, fostering tolerance, co-existence, and harmony on an intellectual level. Only then can individuals, society, and the nation not only achieve peak material progress but also regain their spiritual leadership.
Embodying Jain Principles: A follower of Nayavada, with a broad heart and generous spirit, can become a true proponent of universal brotherhood and an embodiment of Lord Mahavir's principle of "Live and let live."

The article concludes with inspirational quotes from Acharya Shri Anand, emphasizing the importance of virtues like friendship, inner exploration, dedication to work, and, most importantly, samskaras (values and character) over mere education. It asserts that true education blossoms from good samskaras, while education without them is like adorning a lifeless body.