Saptanaya Vivaran - Book Summary

Here's a comprehensive summary of the Jain text "Saptanaya Vivaran" by Shilchandrasuri, based on the provided text:

Book Title: Saptanaya Vivaran (Description of the Seven Nayas) Author: Shilchandrasuri (though the authorship is debated, with possibilities of a student of Upadhyay Yashovijayji) Publisher: ZZ_Anusandhan Catalog Link: https://jainqq.org/explore/229304/1

Core Concept: The Seven Nayas (Perspectives/Viewpoints)

The central theme of this text is the explanation of the Seven Nayas in Jain philosophy. A "Naya" is defined as a specific perspective or viewpoint that focuses on a particular aspect, part, or characteristic of an object or reality. It's a way of understanding and describing reality from a singular angle, without denying other perspectives but also without necessarily accepting them as the complete truth. The text emphasizes that a true understanding of reality comes from a synthesis of all these Nayas.

Jainism's Foundation: Syadvada and Anekantavada

The text strongly links the Nayas to Jainism's fundamental principles of Syadvada (the doctrine of conditional predication, often translated as "perhaps" or "may be") and Anekantavada (the doctrine of manifold aspects or non-one-sidedness). Jain philosophy believes that reality is multifaceted, and each Naya represents one of these facets. Rejecting all Nayas except one is considered Ekantavada (one-sidedness or narrow perspective), which is contrary to the Jain approach. Jainism embraces Anekantavada, incorporating all valid Nayas within its framework.

The Seven Nayas Explained:

The text systematically details each of the seven Nayas:

Naigama Naya (Collective/Conceptual Naya): This Naya considers both the general (common properties) and the specific (individual characteristics) of an object. It grasps the object as a whole, encompassing both its general attributes and its particular manifestations. It can also refer to a future state in terms of the present (e.g., calling a raw log a "plank" if it's intended to be made into one).
Sangraha Naya (General/Abstract Naya): This Naya focuses on the common, universal, or essential characteristics of an object, grouping similar things together. It emphasizes the underlying substance or genus rather than individual variations. For example, it might consider all cows as "cow" based on their common bovine nature, ignoring specific color differences. It recognizes that only the existent and unchangeable is the substance, not the ephemeral modifications.
Vyavahara Naya (Practical/Conventional Naya): This Naya deals with the practical, everyday, or conventional understanding of things. It focuses on the specific modifications or states of an object that are useful and relevant for worldly transactions and actions. For instance, a person seeking water looks for a pot, not the clay itself, because the pot is the practical object for water-holding.
Rjusutra Naya (Direct/Linear Naya): This Naya focuses on the present moment and the immediate, direct reality of an object. It considers an object in its current state, devoid of past or future influences. It is a simple, direct perception of what is happening now. It doesn't necessarily consider grammatical gender or number as primary.
Shabda Naya (Verbal Naya): This Naya emphasizes the word or name used to describe an object. It focuses on the linguistic aspect and how words (with their grammatical features like gender and number) define and categorize things. It recognizes the power of language to represent reality, though it prioritizes the word itself.
Samabhirudha Naya (Etymological Naya): This Naya delves into the various names and their specific etymological derivations for the same object. It understands that different words, though referring to the same entity, might have distinct origins and nuanced meanings based on their roots. For example, "Indra" can be understood through various derivations like "shaknoti" (powerful), "puram darayati" (one who destroys enemies), etc.
Evambhuta Naya (Actual State Naya): This Naya focuses on the actual, current state or function of an object as indicated by its name or description. It asserts that an object is only called by a certain name if it is actually performing the function associated with that name. For example, one is only called a "teacher" if they are actually teaching.

Classification of Nayas:

The text also classifies the Nayas:

Arthanaya (Meaning-Oriented): The first four Nayas (Naigama, Sangraha, Vyavahara, Rjusutra) are considered meaning-oriented.
Shabdhanaya (Word-Oriented): The last three Nayas (Shabda, Samabhirudha, Evambhuta) are considered word-oriented.
Dravyastika Naya (Substance-Oriented): The first three Nayas (Naigama, Sangraha, Vyavahara) are considered substance-oriented, focusing on the underlying substance.
Paryayastika Naya (Modification-Oriented): The remaining four Nayas (Rjusutra, Shabda, Samabhirudha, Evambhuta) are considered modification-oriented, focusing on the states or modifications.

Distinguishing Nayas and the Importance of Synthesis:

The text clarifies that adhering to only one Naya leads to Durrnaya Vadi (one who follows a wrong Naya), while accepting all Nayas leads to Sunaya Vadi (one who follows the right Nayas). A true Syadvada Vadi accepts the seven Nayas and the five Samavayas (categories or constituents).

Illustrative Examples:

The latter part of the text provides detailed examples to illustrate the functioning of the Seven Nayas. These examples are primarily:

The "Prasthaka" (Measure) Example: This involves a carpenter making a wooden measure. Each stage of the process, from conceptualizing the measure to actually cutting the wood and shaping it, is explained through the lens of the different Nayas, highlighting how each Naya perceives the object at different points.
The "Vasati" (Dwelling) Example: This describes a foreigner asking a local about their dwelling place. The progression of answers, from general ("in the world") to specific ("in a particular house with specific features"), is used to demonstrate the increasing specificity and refinement of the Nayas, particularly Naigama.
The "Pradesha" (Region/Space) Example: This complex example discusses the concept of "region" or "space" in relation to the five astikayas (fundamental substances) in Jainism. It shows how different Nayas interpret the term "region" in relation to the collective, individual parts, or specific attributes of these substances.

Authorship and Context:

The introductory remarks suggest that this "Churna" (a simplified commentary or explanation) is a brief attempt to explain the Nayas in an accessible manner, possibly for students. The style and phrasing suggest it might be the work of a student of Upadhyay Yashovijayji, like Muni Het Vijayji, rather than Upadhyay Yashovijayji himself. The manuscript is estimated to be from the 18th century. The text concludes by stating that one who understands these seven Nayas, as taught by the Jinas (Tirthankaras), is a true follower of the Siddhantha.