Relativity Of Naya In Jain Logic - Book Summary

Here's a comprehensive summary of the Jain text "Relativity of Naya in Jain Logic" by Brij Kishor Prasad, based on the provided PDF pages:

The article "Relativity of Naya in Jaina Logic" by Dr. Brij Kishore Prasad explores the fundamental Jain concept of Naya (standpoint or method of approach) and its crucial role in understanding reality within Jain philosophy.

Core Tenets of Jain Epistemology and Metaphysics:

Reality of Objects: Jain thinkers assert that the objects of our experience are not mere appearances or illusions, unlike Buddhist or Advaita Vedanta views. They believe in the extramental existence of things and that what we know is reality, not just our perceptions.
Infinite Attributes (Dharmas): Every object in the world is conceived to be constituted of an infinite number of attributes (dharmas). These attributes are not abstract Platonic or Hegelian concepts but actually reside within the objects themselves.
Dynamic Nature of Being (Sat): Jain metaphysics views "being" as a dynamic system involving the permanent accession (utpāda) of new qualities and the loss of old qualities (vyaya). This means things are constantly changing while retaining a substratum of permanence.
Synthesis of Opposites: Consequently, objects are understood as a synthesis of opposites, such as existence and non-existence, permanence and change, oneness and manyness. This allows for an object to be considered permanent from the perspective of its substance (dravya) and changing from the perspective of its modes (paryāyas).

The Concept of Naya:

Naya as a Valid Means of Knowledge: Naya is presented as a form of Pramāṇa (valid knowledge) for apprehending reality. While Pramāṇa apprehends the multi-faceted (anekānta) nature of reality, naya is a mode of valid knowledge derived from a specific point of view directed towards apprehending a part or aspect of an object.
Partial but Valid Knowledge: Since naya apprehends only a part or aspect of a real thing, excluding other aspects, it represents partial knowledge. When considered as representing an absolute view, it can verge on nayābhāsa (fallacious viewpoint).
Necessity of Naya: Given that human beings have limited vision and cannot grasp the entire nature of reality at once, the naya view is presented as the only alternative. It is the point of view through which the knowing mind operates, guided by intent or purpose (sankalpa).
Relativity of Truth: Because an entity has infinite attributes, there are infinite ways of statement and consequently, infinite nayas. All assertions about the nature of things are true relatively, meaning from a specific point of view. This necessitates the use of the prefix "syāt" (perhaps/from a certain viewpoint) to qualify affirmations.
Rejection of Absolute (Ekāntic) Views: Jain logic, through the principle of naya, rejects absolute or one-sided (ekāntic) views of things, which are seen as potentially violent (hiṁsa) and untrue.

Classification of Nayas:

The article outlines a broad classification of nayas and then delves into specific types:

Broad Classification:
- Dravyanaya: Focuses primarily on substance (dravya), emphasizing its substantial part irrespective of qualitative or modal aspects.
- Paryāyanaya: Focuses primarily on modes (paryāya) or qualitative aspects, ignoring the substantial part.
Detailed Classification (Seven Major Nayas):
- Dravyanaya Group (Arthanaya - pertaining to meaning/object):
  1. Naigamanaya (Indistinguished Naya): Assumes a thing possesses both general and special attributes, allowing emphasis on either, e.g., seeing a pen as "something" (general) or "a pen" (specific). It's the common-sense view that doesn't strictly distinguish between generic and specific qualities.
  2. Sangrahanaya (Generic Naya): Views things from their most general and fundamental aspect, like classifying all as "being" or "existence." It can be further divided into parāsargraha (ultimate class emphasis) and aparāsargraha (non-ultimate class emphasis).
  3. Vyavahāranaya (Empirical Naya): Considers the real nature of things from the perspective of practical experience, unifying general and special traits as they are encountered in daily life. It's indifferent to the strict distinction between generic and specific features.
- Paryāyanaya Group (Sabdanaya - pertaining to word/expression): 4. Rjusūtra Naya (Straight-Expressed Naya): Concentrates on the present mode of a thing, ignoring past or future states, e.g., focusing on the current feeling of happiness. This is likened to the Buddhist view of momentariness. 5. Śabdanaya (Verbal Naya): Takes into account words and their meanings. It recognizes the relative nature of the relation between words and their meanings, which can vary with usage. 6. Samabhirudha Naya: Emphasizes the difference in objects when their modes vary, focusing on the literal, etymological meaning of words, even if synonyms exist. It distinguishes between synonyms based on their specific origins. 7. Evambhūta Naya (Such-like Naya): Restricts a word to a particular meaning that reflects a specific aspect or function of an object in its present operational state. For example, calling an animal "gau" only if it is moving, as the word's etymology implies movement.

Extent and Applicability of Nayas:

The article notes that preceding nayas generally have a wider extent and applicability than succeeding ones. Naigamanaya has the broadest scope, followed by Sangrahanaya, Vyavahāranaya, and then the Paryāyanaya types in their sequence.

Practical Value and Pragmatism:

Pragmatic Approach: The naya principle is inherently pragmatic. It acknowledges human limitations in grasping total reality and provides a practical means to understand things from specific, useful viewpoints.
Unifying Effect: The pragmatic intent behind adopting a naya has a unique compromising or unifying effect on different, often contrary, viewpoints, which is beneficial for human well-being.
Modern Parallels: The article draws parallels between the Jaina naya principle and contemporary Western pragmatic thinkers who believe the meaning or importance of objects lies in their practical effects and how they influence our actions.
Individual Variation: Jain logic recognizes that sensory impressions can vary between individuals, leading to a variegated knowledge of things, a concept echoed by Western pragmatists like John Dewey.

Conclusion:

The article concludes by asserting that the Jaina logic of naya, despite its partial nature, is not inconsistent or incoherent. It is essential for a holistic understanding of reality because it gives due importance to every aspect of being. The naya approach is crucial for a life that seeks harmonious and satisfactory existence, mirroring the diverse ways in which science, morality, religion, and art seek meaning. Ultimately, naya provides a scientifically judged and valuable method for comprehending the multi-faceted nature of reality.