Logical Structure Of Naya Method Of Jainas

Author(s): Piotr Balcerowicz
Publisher: Piotr Balcerowicz

Page 1

PUIK BALCEROWICZ
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PIOTR BALCEROWICZ
THE LOGICAL STRUCTURE OF THE NAYA METHOD OF THE JAINAS*
The (usually) sevenfold method of conditionally valid predications, known as the doctrine of viewpoints (naya-vada), constitutes an important element of the Jaina theory of multiplexity of reality (anekantaväda), perhaps the best known and certainly the most interesting and most vehemently criticised Jaina contribution to Indian philosophy. A detailed exposition and comprehensive analysis of the anekantavada- that would also comprise the relation of the naya-väda to its two complementary procedures, viz. the method of the four standpoints (nikṣepa-vada, nyasa-väda) and the method of the seven-fold modal description (sapta-bhangi, syäd-väda) is beyond the scope of this paper. Here, I wish to propose a certain interpretative basis for the doctrine of the often misinterpreted naya-väda, as the main objective of the paper. In my analysis, I shall deliberately in order to avoid addressing an over-generalised notion of 'the naya doctrine of the Jainas', which would be a sasa-viṣāna-like kalpana - refer mostly to the particular understanding of the theory of the nayas as it is recorded in Umäsväti's' Tattvärthadhigama-bhāṣya, Siddhasena Diväkara's Sammati-tarka-prakarana, Siddharṣigani's Nyayavatāravivṛti and Mallisena's Syad-vada-mañjarī, and only occasionally to other Jaina works (e.g. Yasovijaya's Jaina-tarka-bhāṣā). It is only afterwards that we can see if precisely the same model is shared by other Jaina thinkers.
Ontologically speaking, the theory of multiplexity of reality (anekantavada) rests on the conviction that the world forms a complex structure, every part of which enters into specific relations and interdependencies with other parts of the complex whole. The conviction that things relate to each other by an infinite number of relations also has recourse to the specific concept of substance (dravya) as being characterised by origination (utpada), continued existence (sthiti) and annihilation (bhanga) and being endowed with qualities (guna), modes (paryaya) and with directly experienced and verbally inexpressible transient occurrences (vivarta, vartana). Accordingly, no facet of reality, no entity or event should be analysed without its individual ontological context, as if abstracted from its temporal, spatial, causal and other
Journal of Indian Philosophy 29: 379-403, 2001.
2001 Kluwer Academic Publishers Printed in the Netherlands..