Sat Nayni Drushtantrupe Parmarthik Ghatna - Book Summary

Here's a comprehensive summary of the provided Jain text, "Sat Nayni Drushtantrupe Parmarthik Ghatna" by Punyavijay, focusing on the concept of 'Naya' (standpoints or perspectives) as illustrative of ultimate truth:

The text, "Sat Nayni Drushtantrupe Parmarthik Ghatna" (Seven Standpoints as Illustrative Examples of Ultimate Truth), authored by Punyavijay, delves into the foundational Jain concept of 'Naya' (standpoints or perspectives). It explains that Naya is crucial for a proper examination of any object or reality.

Definition and Purpose of Naya:

Classical Definition: A Naya is defined as the acceptance of one aspect of a thing without denying or rejecting its other aspects. This signifies a specific point of view or perspective.
Etymological Meaning: The word "Naya" is derived from the root "Nee," meaning to lead or guide. Therefore, Naya is that which leads or guides towards the true nature of reality.
Broader Interpretation: In common parlance, Naya also means policy or justice. Thus, a Naya is a statement that is supported by valid reasoning and is just. Jain Nayas, like impartial judges, perform a central examination of reality.
Utility: Nayas are indispensable for understanding and attaining the ultimate truth (Parmarth). They are applicable in various contexts, including the measure of self-belief, the process of achieving the ultimate truth, devotion, and service to the venerable. Great souls like Shri Devchandji have utilized Nayas in this manner, and it is considered beneficial, commendable, and engaging for those seeking the soul's welfare.

Categorization of Nayas:

The text categorizes the seven Nayas into two groups:

External Means (Bahya Nimitta Sadhan): The first three Nayas are considered external or instrumental causes.
Internal Means (Antar Upadan Sadhan): The subsequent four Nayas are considered internal or substantial causes.

Illustrative Example: A Goldsmith Creating a Necklace

The text uses the analogy of a goldsmith wanting to create a necklace to explain the seven Nayas:

Naigam Naya (Conception/Intention): This Naya represents the strong desire or intention to undertake an action. Even without complete knowledge of how to make the necklace, a powerful wish motivates the goldsmith. The word "Nigam" also signifies intention. This Naya is about the mere conception of the act.
Sangrah Naya (Collection): Driven by the intention, the goldsmith begins to gather the necessary tools and materials (anvil, hammer, fire, gold, etc.). This Naya involves the accumulation of supporting means. If the first Naya aids the second, and so on, the Naya is considered valid. If not, it becomes a 'Nayabhasa' (fallacious Naya).
Vyavahar Naya (Convention/Practice): When the tools and materials are ready, it is termed Vyavahar Naya. These first three Nayas are associated with conventional or instrumental causality. Vyavahar has six types: pure, impure, auspicious, inauspicious, figurative, and non-figurative. A pure Vyavahar is one that, through its strong impetus, awakens and assists the substantial cause. Otherwise, it becomes a Vyavahar Nayabhasa. Pure Vyavahar is entirely supportive of the substantial cause.
Rijusutra Naya (Simple Thread/The Essential Element): With the completion of conventional actions, the presence of the substantial cause (gold) is recognized. This Naya signifies the essential element. Just as a skilled craftsman cannot make a necklace without gold, even with advanced tools for thousands of years, and pure gold, without a skilled craftsman, cannot become a necklace. The achievement of the work occurs when both the instrumental and substantial causes are in harmony. When the goldsmith melts, molds, and draws the gold into fine wires to make clasps, the intended work (the necklace) becomes evident in words. This direct manifestation of the work is Shabd Naya.
Shabd Naya (Word/Description): As the work progresses and the goldsmith describes the stages of creation, this represents the Shabd Naya. When the work is in progress, with some aspects yet to be completed (e.g., some polishing or finishing), it is termed Samabhirudha Naya.
Samabhirudha Naya (Accurate Naya/Specific Description): This Naya represents the stage where the work is nearly complete, with only a small aspect remaining.
Evambhuta Naya (As It Is/Completed State): When the necklace is fully made and polished, in its completed state, it is called Evambhuta Naya. This Naya signifies the work as it truly is.

Inner Aspect (Antar Swarup):

The text then relates these Nayas to the spiritual journey of the soul:

Naigam Naya: The soul, having wandered in the cycle of birth and death for an immeasurable time, and having performed acts of devotion to the true Guru and practiced austerities, reaches a certain stage of purification. At this point, through the impressions of past devotion, a strong desire arises to attain the ultimate truth. This intense longing, characterized by simplicity, virtuousness, honesty, and selflessness, is the perspective of Naigam Naya.
Sangrah Naya: With the strong desire for the ultimate truth, and a lessening of passions, leading to indifference towards worldly matters and purity of the inner self, the soul seeks the true Guru. Through inner vision, it recognizes the Guru and, with faith, begins to accumulate virtues like justice, honesty, indifference, tolerance, devotion, simplicity, and impartiality. This accumulation of spiritual qualities is the perspective of Sangrah Naya.
Vyavahar Naya: Freed from dogmatism, becoming a lover of virtues, and through the guidance of the true Guru and right practices, the soul attains inner detachment, inner dispassion, unwavering faith, unique devotion, abandonment of mistaken beliefs, pacification of passions, and a series of right thoughts that aid in self-experience. The attainment of these spiritual qualities leads to the state of Samyakva (right faith/perception). This is the perspective of Vyavahar Naya. Right faith is achieved only through right convention/practice.
Rijusutra Naya: Through the aforementioned right practices, the soul purifies itself by destroying or weakening the passions of infinite attachment and the three types of delusion. This purity leads to the attainment of one's true nature and a glimpse of self-realization. This pure perception is the perspective of Rijusutra Naya.
Shabd Naya: With increasing purity of the soul, ascending spiritual stages, and the destruction of karmic bodies, the realization of omniscient knowledge becomes describable in words. This is the perspective of Shabd Naya.
Samabhirudha Naya: The ultimate power to destroy karmic bodies is attained at the twelfth stage of spiritual progress. This is the perspective of Samabhirudha Naya.
Evambhuta Naya: This represents the soul's state of complete liberation, as it truly is.

Further Classification and Conclusion:

Bhav Naya vs. Dravya Naya: The text notes that Rijusutra, Shabd, Samabhirudha, and Evambhuta Nayas, which progressively express aspects of the outcome, are considered "Bhav Nayas" (Nayas of state or manifestation). The other three are considered "Dravya Nayas" (Nayas of substance or essence), as they are not inherently manifest. Some include Rijusutra in Dravya Naya, but this is considered a matter of relative perspective.
Resolving Contradictions: Nayas are essential for resolving apparent contradictions and understanding different viewpoints. The Jinagamas contain extensive discussions on this. Lord Jinendra's discourse on Nayas was for the pacification of passion and aversion.
Purpose of the Text: The author clarifies that this explanation is not a rigid scholastic definition of Nayas but rather an illustrative example to understand self-belief. It is inspired by the method used by great sage Shri Devchandji in his hymn to Lord Chandraprakha. The author emphasizes that this approach aims to provide an engaging and motivating perspective for understanding the soul's ultimate truth, not to create any conflict.

The Path to Liberation:

The text concludes by reiterating that the ultimate goal of all living beings is the cessation of suffering, which is achieved by eradicating the root causes of suffering: attachment, aversion, and ignorance. This eradication is only possible through self-knowledge, a truth proclaimed by all omniscient beings. The best way to attain self-knowledge is by listening to the words of the true Guru or contemplating sacred scriptures. For those who desire the cessation of suffering, there is no other path. Therefore, one should cultivate indifference towards all sectarian differences, familial traditions, and socially constructed or conventionally accepted norms, and instead, engage in the duty of self-reflection.