Nayavad or Doctrine of standpoints

By Mr. Asoolal Sancheti

The subject of Naya, which, as hinted above, enables proper view and appreciation of true nature of things through intelligent assessment of their different aspects from different standpoints. There are two means for acquiring knowledge of any object-Paramana (proof) and Naya (stand-point) (Tatvarthsutra 1-6). Since an object has a manifold character or many aspects, these can be comprehended entirely by the omniscient only. However to understand one aspect of an object or to view it from one stand-point is Naya, and to understand many aspects of an object is Praman. For example to understand the soul from one stand-point that it has consciousness is Nayavad, but to appreciate the soul from its many features like non-material nature, eternal existence, conscious quality etc. is Praman. In other words Naya is a part of Praman and Praman is a collection of Naya. Thus Praman is compared to an ocean while Naya are like ocean water in different pitchers (Raj Vartik-Akalanka).

While other schools acquired knowledge of objects through "Praman", Jainism used the method of Nayavad in addition, as the former may not illuminate all the aspects fully and individually. At the same time it is always necessary to keep in mind that according to Nayavad one aspect is being revealed from amongst innumerable aspects which are equally important, and the knowledge so revealed is coloured or conditioned by the particular point of view or stand point-failure to so remember will lead to confusion and ekantvad. Therefore the whole truth or complete nature of reality will be revealed by pooling together the knowledge revealed by the stand-point or Naya, which though contradicting each other separately when combind lead to truth. Here an interesting example may be quoted from Naya Karnika of Vinay Vijay who says that "just as different smaller feudal lords, who may be opposed to each other, when commanded by the Emperor-Chakarvati-combine together to render him proper service, the different Naya or standpoints when combined reveal the complete and whole truth".

Thus nayavad and naya properly utilised become the tools or instruments for application of Anekantavada or doctrine of non-one-sidedness in practice enabling a complete and proper grasp of knowledge on the one hand, and understanding and reconciliation of different points of view on the other.

Since a substance has innumerable aspects, it can be viewed from innumerable stand-points and therefore there can be as many (innumerable) Naya. That would make the comprehension of all the Naya and the object impossible. As such the acharyas have grouped or classified the naya-standpoint-into certain categories-which though varying have largely common features. The first and major classification of Naya is in two groups (i) Dravyarthik Naya or substance related standpoint and (ii) Paryarthik Naya or modification related standpoint. The first group of Naya deals with stand-points that relate to the substance or the general characteristic like viewing the sea from the point of view of water only. The second group of Naya relate to the special features of the object which may be subject to modification, or which are special e.g. viewing the sea from the stand-point of sour taste of its water.

The classifications or groupings of Naya :
There are many classifications but according to Tatvarth Sutra there are five classes with further subdivisions of some of them. These are:
Naigam (the common or non-distinguished)
Sangrah (the general)
Vyavahar (the practical)
Rjusutra (the straight thread)
Shabda (the verbal)
which are described below in brief :

Naigam Naya or the common standpoint : In this group are included those naya or stand points which relate to and are expressed in commonly used terms according to local tradition without any particular distinguishing features of the object. They are divided into two sub-categories viz. Desh Paripekshi (General) and Sarva Paripekshi (Specific). Thus while going to cut wood, one may say he is going to make a table or while calling `taxi' `taxi' one may actually be calling the taxi driver. Such statements or ideas are included in Naigam category of Naya. Such statements are considered true according to Naigam Naya as these are acceptable by local tradition and common usage though strictly speaking they may not be quite correct. For obvious reasons this naya has widest scope and application.

Sangrah or general : These stand-points or Naya encompass those statements or ideas that have between them some common or general features of the object, ignoring the other specific and differing claims or marks. The word Sangrah means collection. As such under this Naya is implied a method by which separate entities are brought under one class or notion. Thus when it is claimed that everything is Sat (being), it is perfectly understandable from Sangrah Naya or stand-point, though it leaves out the element of Asat (Nonbeing).

As such it lays emphasis on the Universal ignoring diverse features. Absolute monism or Vedanta philosophy are notable examples. Jainism, however, holds it to be a partial point of view and one of the Nayas only. Its scope is more limited than Naigam Naya.

Vyavhar or Practical : This group of naya though complementary to item (ii) above Sangarh Naya-further classifies the object into groups keeping their specific characters in view and looks at them from the special standpoints. On the basis of Sangrah Naya and after describing the things in a collective form it is necessary to find out their special characteristics. That special character is called Vyavhar Naya. For example when we utter the word "medicine" it includes all kinds of medicines but when we say allopathic, ayurvedic or homeopathic medicine, then we can understand its speciality. This can further be divided by its name, patent, quality use etc. These divisions are examples of Vyavahar Naya and have a tendency towards greater exactitude. (This Vyavahar Naya is different from the other Vyavahar Naya dealt with in para below).

Raju Sutra or Straight Thread : This naya requires consideration of the ideas like reality etc. as the direct grasp of here and now-ignoring the past and future but in the present Paryay or mode of a thing. Raju means simple and sutra means knowledge. Supposing a man was a Minister and now he is not on the post. Thus his past is of no use. Similarly a person is nominated Minister, his future is meaningless in terms of Raju Sutra. Only present is recognised by Raju Sutra Naya making the identification more easy and scope more narrow. The Buddhist Philosophy of Kshanikvada is an example of this Naya.

Shabda or the Verbal : This naya relies on the meaning of the words for viewing the objects in question. Some schools of thought rely on words and the meaning thereof to explain the nature of things. According to Jain thinking, such understanding may be true and may throw light on the subject-though partially. This will be true from Shabda Naya or Verbal point of view. There are further subdivisions of this Naya to make the understanding more easy and exact.

Of the five nayas mentioned Naigam (the common or non-distinguished), Sangrah (the general), Vyavahar (the practical) these three are Dravyarthic Naya, or substance related and Rjusutra (the straight thread) and Shabda (the verbal) are Paryarthic Naya or modification related standpoints.

Another major divisions of Naya is (i) Nishchaya or intrinsic or determination stand-point and (ii) Vyavhar or common usage or worldly behaviour stand point which is applied quite frequently in day to day parlance. The first implies the real or the ultimate meaning or interpretation of an object while the latter involves the apparent or the general superficial view. Thus for example from Nishchya Naya or stand point a soul is independent, self-existed and uncontaminated by matter, from Vyavahar stand point it can be called as involved in Karma as well as the cycle of birth and death. Such classification of naya or standpoints enables identification or distinction of objects or theories according to particular class of naya. Thus it can be said that from Naigam Naya a particular object or statement is true while from Sangrah Naya another statement is so true. Thus it resolves controversies that may otherwise arise.

The Four Nikshepa : A brief mention may be made of the term Nikshepa which is used by some scholars in addition to the Naya as a means to analyse and correctly understand the interpretation or meaning of any particular term by referring to the context. These Nikshepa (or Nyas as mentioned in Tatvarth Sutra) are four in the least and may be many more. These are (i) Nam Nikshep (Name) (ii) Sthapna Nikshep (Attributory) (iii) Dravya Nikshep (Proximate) and (iv) Bhav Nikshep (Intrinsic or Real). To illustrate the four Nikshepa it is stated that if a person is named King, even without any real qualities of a King, the term will be so understood according to Naam Nikshepa, The picture or statue of a king will also convey the idea of king according to Sthapana Nikshep and if a person was a ruler in the past he may be termed king for all times according to Dravya Nikshep. Though in all these cases the nomenclature king will not be justified by facts. Only the person with all qualities of a king and ruling presently should be called king which will be correct according to Bhav Nikshep.

The Nikshepa of word helps to arrive at the correct meaning, at the same time explaining how the particular word is used at a particular place. Of course the real sense is conveyed by Bhav Nikshepa. As stated earlier these are aids to the application of Naya and sometimes considered as part and parcel of the same. Some scholars even consider that they (Nikshep) are superfluous and a duplication as the first three Nikshepas are covered by Dravyarthik naya and the last one is covered by Paryarthik Naya.

Before concluding this brief discussion of Naya (standpoints) or Nayavad, it may be added that purpose is not only to acquire knowledge from different points of view, but also to ascertain the basis for commonality in contradictory propositions with a view to reconcile the same. Another example of such as approach can be the two views about the soul i.e. some hold there is only one soul and others hold there are innumerable souls. Nayavad reconciles the apparent contradiction by holding that from the standpoint of separate individual beings there are innumerable souls, but from the standpoint of pure omniscient quality all souls are alike and, therefore, one. Since standpoints are also known as "Apeksha", Nayaved is called Apekshavad, yet another name for Anekantvada which can be loosely translated as Relativism.

We close this discussion of Nayavad with the following shloka of Acharya Yashovijaya which gives succinctly the purpose and scope of Naya to embrace different schools of thought :

Rajusutra Naya includes the Buddhist point of view. Vedanta and Sankhya are covered by Sangrah Naya, the Yoga Vaisheshika are embraced by Naigam Naya and Shabda Naya covers the Shabda Brahmvadi. Thus the Jain approach is apparent that Nayavad embraces all philosophies.

In any case, the divisions are subdivisions of Nayas in not sacrosanct as difference is apparent in the approach of different thinkers and at different times-with development of thought, which cannot be static. As stated earlier there can be unlimited Naya as the aspects from which a thing can be viewed are unlimited. Further, all the Naya are dissolved and disappear with the appearance of omniscience or Keval Gyan, as the stars disappear with the appearance of the sun.

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Article Courtesy : Mr. Pravin K. Shah
Chairperson Jaina Education Committee
 Federation of Jain Associations in North America
509, Carriage Woods Circle Raleigh, NC 27607-3969, USA
E-Mail : pkshah1@attglobal.net

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