By Kollengode S Venkataraman, Written in 2001
Note: In Indian philosophy, literature, and science, the contribution of Jaina thinkers is quite significant. Apart from their works in Sanskrit, Jain monks have also authored (dated between the 2nd and 4th centuries AD) some of the well-known Tamil literary works and on Tamil grammar. Jainism, with its heavy emphasis on an individual’s personal efforts for liberation, does not care for Divine Intervention. The following is an adaptation from an article by Amrit Gangar in Times of India, December 4, 2000.
Philosophical speculation is based on reasoning and experience using which we try to answer the “whys” of life. In science, a hypothesis becomes a theory only when backed by evidence. In philosophical speculation, an idea supported by experience gains acceptance.
But here is the problem: Even among people understanding/seeing the same phenomenon, an understanding of the phenomenon often varies from person to person. The famous story of a group of blind men describing an elephant after “experiencing” it by feel and touch is a classic example. Here, we see the folly of mistaking a partially genuine experience for the final whole. In real life too, we often do not recognize that our understanding of a topic, though genuine, can be correct only partially. This often leads to conflicts and grief.
Jainism (founded by the prince Vardhamana Mahavira over 600 years before Christ) avoids this pitfall with its idea of multiple entities of partial truths. The attempt at comprehending anything from any one standpoint is known as Naya and the system of describing reality from different points of view is termed as Naya-vaada or the doctrine of Nayas.
Naya-vaada enables one to analyze the various points of view and appraise their relative validity. It is a remarkable method for understanding a complex question.
Naya-vaada, while revealing several partial or particular views of the totality, clearly recognizes that such partial truths standing by themselves should not be mistaken for the whole.
In other words, Jainism treats reality as a complex phenomenon that is not only multifold (aneka), but it is also anekanta — it has more than one viewpoint. That is why Jainism believes that reality should be comprehended from as many angles as possible.
Affirming the non-absolutists’ point of view, the doctrine of Naya-vaada provides the framework for what can be called “Maybe” theory.
Jaina logicians call it Syat or Anekanta-vaada.
A Naya is a particular opinion framed with one point of view that does not rule out other viewpoints. It is an expression of a partial truth about an object as understood by the knower. Jaina logicians also recognize that the totality of knowledge is massive and complex. It is constituted of substance and qualities that change all the time, while its space is infinite.
Implicit in this approach is the element of tolerance that is central to Jaina thinking. The spirit of non-absolutism in beliefs naturally leads to respect for others’ views. Naya-vaada shows the way to reconcile conflicting viewpoints by appreciating the relativity of the various aspects of reality.
Naya-vaada subtly warns those who steadfastly assert that their way alone is the right way, and that their understanding is absolute and comprehensive.
IF the aim of any inquiry is to understand reality, the Jaina philosophers point out, it cannot be achieved by merely formulating certain simple, categorical propositions. Reality being complex, any one simple proposition, all by itself, may not express the nature of reality fully.
Jainism’s Naya-vaada, developed more than two thousand years ago, resembles what we today call “scientific temperament.” Scientific temperament eschews categorical assertions, demands that the scientist be tentative in his/her findings, and attempts at reconciling different viewpoints. Modern science, like Jaina thinking, gives us the freedom for continuous revisions/improvements in our understanding of nature on the basis of newer insights.