Vyavahar Nishchanay Va Anekantvad - Book Summary

Here is a comprehensive summary of the Jain text "Vyavahar Nishchanay va Anekantvad" by Fulkunvar Jain:

The book "Vyavahar Nishchanay va Anekantvad" by Fulkunvar Jain explores the fundamental Jain concepts of Naya (standpoints), specifically Vyavahar Naya (conventional/practical standpoint) and Nishchaya Naya (absolute/essential standpoint), within the framework of Anekantvad (non-absolutism or manifoldness). The author emphasizes that understanding these concepts leads to greater societal awareness and a deeper comprehension of the Jain philosophy.

Understanding Naya

The text begins by defining Naya as a specific perspective or viewpoint that focuses on a particular aspect or attribute of an object, distinguishing it from other objects. It is explained that Naya helps in analyzing the multifaceted qualities of a substance. While there are seven traditional Nayas (Naigama, Sangraha, Vyavahara, Riju-sutra, Shabda, Samabhirudha, and Evambhuta), the book primarily focuses on the distinction between Vyavahar Naya and Nishchaya Naya.

Naigama Naya: Takes a holistic view, considering past, present, and future states of an object.
Sangraha Naya: Focuses on a broader, expansive perspective, grouping things together based on commonality (e.g., all humans as Indians).
Vyavahar Naya: In contrast to Sangraha, Vyavahar Naya narrows down the perspective, dividing things into finer categories based on regional, political, religious, or ethnic distinctions. Sangraha and Vyavahar are described as complementary, representing expansive and contractive views, respectively. These and Naigama are considered Dravyarthika (substance-oriented).
Riju-sutra Naya: Focuses solely on the present state or mode of an object.
Shabda Naya: Deals with the conventional use of words, where words with different etymological meanings become synonymous due to custom.
Samabhirudha Naya: Considers words based on their established conventional meanings, even if their literal meanings differ.
Evambhuta Naya: Uses a word that precisely describes the current state or action of an object (e.g., calling someone a "reader" while they are reading). The latter four are considered Paryayarthika (mode-oriented).

Vyavahar Naya vs. Nishchaya Naya

The core of the discussion lies in the relationship between Vyavahar Naya and Nishchaya Naya.

Vyavahar Naya: Operates from a perspective of difference (bhed drishti). It's dependent on external factors or appearances. It provides knowledge of the object in its entirety and is considered realistic and truthful in its own context.
Nishchaya Naya: Operates from a perspective of non-difference or unity (abhed drishti). It is self-reliant and focuses on the essential nature of the substance.

The author clarifies that both Nayas are valid and necessary. One Naya can subordinate another but cannot destroy it. If one Naya were to negate another, the principle of Naya-savapeksha (interdependence of Nayas) would be violated.

Anekantvad: The Synthesis

The text strongly advocates for Anekantvad as the ultimate solution to disputes and conflicts. Anekantvad is achieved by understanding and integrating both Vyavahar Naya and Nishchaya Naya. To adhere to only one Naya is considered Ekanta (absolutism) and leads to error.

The Soul (Jiva): The soul is presented as both pure and impure. It exists in an impure state due to karmic influences (vibhava parinati) and in a pure state due to its inherent nature (swabhav parinati). While liberated souls are purely in their essential nature, embodied souls share this potential but are hindered by karmic influences.
Bondage and Liberation: The soul is not eternally liberated; it is bound by karmas. Liberation is the breaking of this bondage. The cycle of existence (samsara) is driven by these karmic influences. Vyavahar (the mundane world and actions) is the means to attain Nishchaya (liberation). Vyavahar is the cause, and Nishchaya is the effect.
The Importance of Both: The text draws parallels to illustrate the necessity of both Nayas. Just as a gold-ore is the means to obtaining gold, Vyavahar is the means to Nishchaya. Without Vyavahar, the path (tirtha) is lost, and without Nishchaya, the goal or fruit (tattva) is lost.
Guidance from Scriptures: The author quotes from Samaysara (Gatha 12) stating that those who have realized the supreme state (paramabhaav) know the pure soul through the pure Naya. However, those who have not reached this state should be guided through Vyavahar. Similarly, Samaysara (Gatha 8) is cited to show that just as an outsider needs their own language to understand, people who don't grasp the ultimate truth (paramartha) need to be taught through Vyavahar.

The Role of Causation and Means

The book emphasizes that just as the formation of a pot requires both the clay (substance/material cause) and the potter, wheel, and stick (instrumental causes), the soul's liberation also requires both its own inherent capacity (upadan) and external conducive factors (nimitta), such as rigorous practice, penance, and meditative states. To believe that liberation comes solely from inherent capacity without effort and external means is a fallacy.

Anekantvad as the Foundation

Anekantvad is the seed of the supreme scripture (paramagama) and contradicts the limited knowledge of the blind. It resolves conflicts arising from diverse perspectives.
Nayas are considered good (sunaya) when they are relative and complement each other. They are misguided (dur-naya or natha-bhasi) when they become absolute or independent.
Anekantvad ensures that an individual's life is not incomplete or dependent on others.
The author concludes by stating that understanding Nishchaya and Vyavahar through the lens of Anekantvad is crucial for self-welfare and for awakening the public towards the Jain scriptures. The "Syat" prefix in Jain logic signifies the negation of absolute claims and points to the manifold nature of reality, accessible through the Jain perspective.

In essence, the book advocates for a balanced and integrated understanding of reality, recognizing that different standpoints are valid and necessary for a complete comprehension, with Anekantvad serving as the unifying principle that resolves apparent contradictions and leads to true spiritual insight.