Some Remarks On The Naya Mmethod

This comprehensive paper by Piotr Balcerowicz, "Some Remarks on the Naya Method," delves into the intricate Jaina philosophical doctrine of naya-vada (the doctrine of viewpoints), which is presented as a crucial component of anekanta-vada (the theory of the multiplexity of reality). Balcerowicz aims to clarify the foundational concepts and internal dependencies of the naya framework, offering an interpretive basis for its understanding.

Core Argument and Key Concepts:

The central thesis is that the Jaina philosophical system, particularly anekanta-vada, posits a complex, multifaceted reality. To accurately describe this reality, a system of conditional predication, or naya-vada, is necessary. This system acknowledges that any single statement, when taken in isolation, offers only a partial truth. Apparent contradictions arise when these partial truths are asserted unconditionally, but these contradictions are resolved by understanding the specific context or "viewpoint" from which each statement is made.

Distinguishing Naya-vada from Sapta-bhangi:

Balcerowicz begins by differentiating naya-vada from sapta-bhangi (the seven-fold modal description), another key aspect of anekanta-vada. While sapta-bhangi is primarily concerned with the relationship between wholes and parts, permanence and change, and substance and its properties, the naya model is used by Jainas to interpret and incorporate diverse philosophical theories and worldviews into a coherent framework. This distinction is crucial, as many scholars have conflated the two.

The Elephant and the Blind Men Analogy:

The paper frequently references the well-known Indian simile of the elephant and the blind men. This analogy effectively illustrates how partial, unconditional assertions (defective viewpoints or dur-naya) can lead to erroneous conclusions, while a comprehensive understanding requires considering multiple perspectives.

Relativity of Truth and the Avoidance of Scepticism:

A significant point emphasized is that the relativity of truth, inherent in naya-vada, does not lead to scepticism. The Jainas believe that while all statements are conditionally true, the possibility of attaining comprehensive truth is guaranteed by pramanas (cognitive criteria) and ultimately by omniscience (kevala). The Jaina approach is presented as a positive, all-inclusive one, where seemingly contradictory statements from different contexts do not negate the initial thesis but rather highlight different facets of reality.

Critique of Misinterpretations:

Balcerowicz addresses common misinterpretations of anekanta-vada, particularly the accusation that it violates the law of non-contradiction or the law of the excluded middle. He clarifies that syat (from a certain viewpoint) does not negate a statement but rather qualifies it, referring to a different context or point of reference. The apparent contradictions are resolved by indexation, where each naya introduces specific contextual parameters.

The Seven Nayas:

The core of the paper is a detailed analysis of the seven commonly recognized nayas, with a focus on their textual basis and precise meaning:

1. Comprehensive Viewpoint (Naigama-naya): This viewpoint grasps a phenomenon in the most general and extensive way, taking into account a complex of meanings and connotations evoked by an utterance, without focusing on distinctive individual features or class characteristics. It's characterized by indeterminate context-defining parameters.

2. Collective Viewpoint (Sangraha-naya): This viewpoint pertains to a whole class of individuals, forming the basis for taxonomy. It synthesizes one facet out of all possible facets of things, emphasizing the universal and the class as a whole.

3. Empirical Viewpoint (Vyavahara-naya): This viewpoint selects a particular specimen from a class for practical purposes and direct reference. It emphasizes the commonplace aspect and conventional practice, focusing on individual things or elements of a class that are subject to practical activity. It involves a focus on the particular as a real entity graspable in daily experience.

4. Direct Viewpoint (Rju-sutra-naya): This viewpoint narrows the focus to the present manifestation of an individual, emphasizing the present moment and putting aside past and future aspects. It deals with transitory properties and modes, neglecting the substantial nature.

5. Verbal Viewpoint (Sabda-naya): This viewpoint operates on the speech level, analyzing the verbal structure of an utterance and focusing on the thing as it enters linguistic practice. It acknowledges prevalent linguistic conventions and may overlook fine differentiations between synonyms.

6. Etymological Viewpoint (Samabhirudha-naya): This viewpoint distinguishes between synonyms based on their divergent derivation or etymology. It selects terms based on their specific grammatical formation and conventional meaning.

7. Factual Viewpoint (Evan-bhuta-naya): This viewpoint functions with the narrowest context, selecting a term that describes a denotatum in its present state most adequately. It aligns the meaning of a word with the specific, present condition of the object it refers to.

Hierarchical Structure and Contextualization:

The paper highlights the hierarchical relationship among these nayas. Each subsequent naya represents a further restriction of the point of reference and a cumulative increase in informative content. This is achieved through indexation, where each naya introduces specific contextual parameters (time, linguistic convention, etymology, present state, etc.).

A Model of Context-Based Interpretation:

Balcerowicz proposes a model where the truth-value of an utterance is not absolute but depends on its interpretation within a specific context, defined by these naya-related indices. This model demonstrates how seemingly contradictory statements can coexist and be understood within the Jaina framework. The truth of a statement is determined by its contextualization, and the parameters of context are crucial for proper interpretation.

Conclusion:

In essence, Balcerowicz argues that the naya theory provides a sophisticated system for understanding the Jaina commitment to anekanta-vada. By systematizing various viewpoints and their contextual dependencies, naya-vada allows for a nuanced and comprehensive description of reality without falling into contradiction or skepticism. The paper emphasizes the practical and linguistic nature of nayas in organizing knowledge and facilitating communication about a complex world.