Nischay Aur Vyavahar Shabdo Ka Arthakhyan - Book Summary

Here's a comprehensive summary of the Jain text "Nischay aur Vyavahar Shabdo ka Arthakhyan" by Bansidhar Pandit, based on the provided PDF excerpt:

Book Title: Nischay aur Vyavahar Shabdo ka Arthakhyan (Explanation of the Meaning of the Words Nischay and Vyavahar)

Author: Bansidhar Pandit

Overview:

This text meticulously explores the meanings and applications of the pivotal Jain concepts of "Nischay" (certainty, ultimate truth, absolute reality) and "Vyavahar" (convention, relative truth, practical reality) within the framework of Jain scriptures. The author argues that a correct understanding of these terms is crucial for comprehending the entire Jain Agamas.

Structure of Jain Agamas and the Role of Nischay & Vyavahar:

The text begins by outlining the fourfold division of Jain Agamas:

Prathamanuyog (Dharmakathanuyog): Focuses on the lives of great souls, illustrating dharma, sin, and merit with a spiritual goal.
Charananuyog: Guides the practices related to sin, virtue, and dharma, with a spiritual aim.
Karananuyog: Analyzes the causes and results of beings' inclinations towards sin, virtue, and dharma.
Dravyanuyog: Explains the distinct existence and intrinsic nature of all things in the universe and their transformations.

The author highlights that the concepts of Nischay and Vyavahar are extensively used in Charananuyog, Karananuyog, and Dravyanuyog, necessitating a detailed examination of their meanings in various contexts.

Etymological Meaning of Nischay and Vyavahar:

The text delves into the Sanskrit roots of these words:

Nischay: Derived from the prefix 'nis' and the root 'chi' (to choose/select), it implies a definitive, essential, or certain aspect.
Vyavahar: Derived from the prefixes 'vi' and 'av' and the root 'han' (to go/act), it signifies going forth, conducting, or conventional practice.

Based on these roots, the author explains that Nischay refers to one part of a pair of mutually contradictory attributes inherent in an object (e.g., inseparable or self-dependent), while Vyavahar refers to the other part (e.g., separable or other-dependent). This framework leads to pairs like:

Inseparability - Separability
Unity - Multiplicity
Identity - Non-identity
Existence - Non-existence
Eternity - Non-eternity
Self-dependence - Other-dependence
Generality - Specificity
Substance - Modification
Quality - Modification
Inherent Nature - Acquired Nature
Cause - Effect
Material Cause - Instrumental Cause
Direct - Indirect

The earlier attribute in each pair is considered Nischay (inherent or self-dependent), and the latter is considered Vyavahar (separable or other-dependent).

Nischay and Vyavahar in Charananuyog (The Path to Liberation):

The ultimate goal in Jainism is liberation (Moksha). The path to Moksha is defined as Samyakdarshan (right faith), Samyakgyan (right knowledge), and Samyakcharitra (right conduct). Charananuyog presents these as having two aspects:

Nischay Moksha-marga: The direct cause of liberation.
Vyavahar Moksha-marga: The indirect cause of liberation, acting as a cause for the Nischay Moksha-marga.

The text quotes Pt. Daulatram's Chhaldala to illustrate this. Nischay Moksha-marga involves:

Nischay Samyakdarshan: Turning away from external substances and developing an inclination towards one's own self.
Nischay Samyakgyan: Knowing one's self-nature.
Nischay Samyakcharitra: Becoming absorbed and stable in one's self-nature, free from passions.

Vyavahar Moksha-marga involves:

Vyavahar Samyakdarshan: Faith in the seven tattvas (soul, non-soul, influx, bondage, stoppage, extinction, liberation) and the principles of Jainism. This is the initial stage of faith.
Vyavahar Samyakgyan: Studying, contemplating, and teaching scriptures that explain the seven tattvas and the path to liberation. This knowledge aids in realizing the true nature of the soul.
Vyavahar Samyakcharitra: Engaging in practices like vows (anuvratas, mahavratas), restraints (samitis), self-control (guptis), virtues, and austerities, as much as possible, to move towards the Nischay Samyakcharitra.

The text clarifies that Vyavahar Moksha-marga is essential as it serves as the foundation and cause for achieving Nischay Moksha-marga. Without practicing Vyavahar, Nischay is unattainable.

Nischay and Vyavahar in Karananuyog (Analysis of Causes and Effects):

Karananuyog analyzes the causes and effects of the soul's activities. The soul's inherent nature is pure knowledge (gyakpana). However, due to the influence of karma, the soul experiences various states:

Audayika Bhava: States arising from the direct fruition of karma (e.g., experiencing pleasure/pain).
Aupashamika Bhava: States arising from the subsidence of karma.
Kshayika Bhava: States arising from the destruction of karma.
Kshayopashamika Bhava: States arising from the partial destruction and partial subsidence of karma.

The text explains that karma acts as an instrumental cause (Nimitta Karan) for these states, while the soul's own inherent capacity (upadan) is the material cause (Upadan Karan).

Nischay Karan: The soul itself (as the material cause).
Vyavahar Karan: Karma (as the instrumental cause).

Both Nischay and Vyavahar causes are considered real in their respective domains. The soul's inherent capacity for transformation is Nischay, while karma's role in aiding or influencing that transformation is Vyavahar.

Nischay and Vyavahar in Dravyanuyog (The Nature of Substances):

Dravyanuyog focuses on the fundamental nature of substances (dravyas). Each substance has an eternal, self-existent essence, characterized by infinite qualities. These qualities manifest as modifications or states called paryayas.

Dravyarupata (Substantiality): The eternal essence of a substance. This is Nischay.
Gunarupata (Qualities): The inherent attributes of a substance. This is also Nischay.
Paryayrupata (Modifications): The transient states or transformations of a substance or its qualities. This is Vyavahar.

Substance and qualities are considered eternal (Nischay), while modifications are transient (Vyavahar). All changes and interactions between substances are understood through these Nischay and Vyavahar perspectives. For example, the formation of a pot from clay involves the Nischay aspect of the clay's potential to transform and the Vyavahar aspect of the potter, wheel, and stick as instrumental causes.

Nischay and Vyavahar as Nayas (Standpoints):

The text then discusses Nischay and Vyavahar as "Nayas" (standpoints or ways of looking at reality).

Praman: Knowledge that perfectly reflects reality.
Nay: A partial viewpoint of reality, derived from Praman, but focusing on a specific aspect.

There are various classifications of Nayas (e.g., seven Nayas, Dravyarhtika and Paryayarhtika, Nischay and Vyavahar).

Nischay Nay: Focuses on the inherent, essential, undivided, and self-dependent aspect of reality. It emphasizes what is truly existent in itself.
Vyavahar Nay: Focuses on the conventional, relative, divided, and other-dependent aspect of reality. It describes how things appear and interact conventionally.

The text clarifies that Nischay Nay represents absolute truth, while Vyavahar Nay represents relative or conventional truth. Both are necessary for a complete understanding of reality, as each highlights a different facet of the same object. A statement that describes only one aspect (Nischay or Vyavahar) exclusively can become an abhasa (fallacy) if presented as the sole truth.

Key Distinctions and Relationships:

Nischay is always real (Satyartha), while Vyavahar is relatively real (Kanchit Satyartha) and relatively unreal (Kanchit Asatyartha).
Nischay is based on self-dependence and unity, while Vyavahar is based on other-dependence and multiplicity.
Without Vyavahar, Nischay is unattainable (e.g., one must practice right conduct conventionally to achieve the ultimate state).
Conversely, solely relying on Vyavahar without understanding Nischay leads to an incomplete or erroneous view.

Conclusion:

The author emphasizes that a proper understanding of Nischay and Vyavahar is paramount for grasping the subtleties of Jain philosophy. These concepts are not merely abstract terms but fundamental to understanding the path to liberation, the nature of reality, and the role of karma and the soul's inherent capabilities. Both standpoints are valid and essential for a comprehensive, non-contradictory understanding of the Jain doctrines. The text concludes by stressing that misinterpreting either Nischay or Vyavahar leads to significant errors in spiritual practice and understanding.