Contribution Of Jaina Writers To Nyaya Vaisesika Literature - Book Summary

Here's a comprehensive summary of the provided text, "Contribution Of Jaina Writers To Nyaya Vaisesika Literature" by J. N. Jaitley:

The book explores the significant, yet often overlooked, contributions of Jain scholars and writers to the philosophical and logical literature of the Nyaya and Vaisesika schools of thought in ancient India.

Historical Context of Jainism and its Interaction with other Schools:

Shared Indian Philosophical Landscape: The author begins by establishing that most Indian philosophical systems, except Cārvāka, are interconnected with major ancient religions like Brahmanism, Jainism, and Buddhism.
Inter-religious Study and Refutation: Jain ācāryas, like scholars from other traditions, engaged deeply with the works of rival schools, primarily to refute their doctrines in their dialectical works. However, the text highlights that Jain ācāryas are notable exceptions for frequently writing commentaries or independent works on the tenets of other religions, including secular and non-secular texts.
The Sramana-Brahmana Dynamic: Jainism, along with Buddhism, is identified as a Sramana tradition. The historical relationship between Sramanas and Brahmanas is characterized by a traditional antagonism, as indicated by the compound term "Sramana-Brahmana."
Independent Origin of Sramana Sects: The text challenges the older view that Sramana sects were merely protests against Vedic cults. It presents a more critical hypothesis, supported by archaeological findings (like the Indus Valley Civilization), philological evidence (the assimilation of non-Vedic words into Sanskrit), and literary evidence, suggesting the independent, possibly pre-Vedic, origin of Jainism and Buddhism. D. R. Bhandarkar's work is cited, which posits that these sects originated from a Vrsala tribe with its own independent civilization.
Assimilation and Influence: The author notes that by the time of Mahāvīra and Buddha, Sramana thought was a powerful influence. Through assimilation, ascetic ideals became common. However, Jainas and Bauddhas rejected Vedic authority and the superiority of Brahmins by birth, creating a distinct social and intellectual force. The early coexistence of Sramana and Brahmana is seen as respectable, while later texts suggest a more pronounced antagonism.

Jaina Agamas and the Reflection of Nyaya-Vaisesika Thought:

Early Familiarity with Diverse Views: The Jain Agamas, particularly the Sūtrakaṛtānga, reveal that Jainas were well-informed about various philosophical views prevalent in their time, including those of Cārvāka, Vedanta, Sankhya, and Buddhism.
Specific Nyaya-Vaisesika Concepts in Agamas: The text details how Agamas reference concepts that can be paralleled with Nyaya and Vaisesika doctrines.
- Hetu (Reason/Argument): The Sthānānga enumerates "hetu" in multiple senses, including arguments for establishing or refuting a thesis, comparable to Nyaya's Nigrahasthānas. It also equates "hetu" with Pramāņas, mirroring Nyaya's Pratyakşa, Anumāna, Upamāna, and Sabda.
- Pramāņas: The Bhagavati and Anuyogadvāra explicitly mention the four Pramāņas (Pratyakşa, Anumāna, Upamāna, Agama), aligning with Nyaya. The Anuyogadvāra further elaborates on the three types of Anumāna (Pūrvavat, Śeşavat, Sāmānyatodṛṣṭa) found in Nyāyasūtras, though with different explanations and illustrations than Vātsyāyana's Bhāṣya.
- Categories (Tattvas): Uttarādhyayana-sūtra enumerates Dravya, Guņa, and Paryāya as objects of knowledge, which are comparable to the categories in Vaisesika. The definition of Paryāya also shows similarities with Prasastapāda's classification of Guņas.
- Cosmological and Ontological Concepts: The Agamas also reflect views on the cause of the world (Isvarakāraṇavāda and Pradhānakāraṇavāda), corresponding to Naiyāyikas and Sānkhyas respectively, and the constituents of the world (five elements, four Dhātus).

Jaina Darsanikas Influenced by Nyaya-Vaisesika Schools:

The book then delves into specific Jaina philosophers and their works, demonstrating the direct influence of Nyaya-Vaisesika thought:

Umāsvāti and Kundakundācārya (2nd-3rd Century A.D.):
- Umāsvāti's Tattvārthasūtra: Shows parallels with Vaisesika definitions of Dravya and Guņa. His discussion of Nayavāda and the number of categories displays familiarity with Nyāya-Bhāṣya.
- Kundakundācārya: Utilizes Vaisesika technical terms like "Artha," "Ayutasiddha," "Mūrta," and "Amūrta." He adopts the Asatkāryavāda of Nyaya and Vaisesika from a Jain perspective and uses the Mūrta/Amūrta distinction found in Prasastapāda's Bhāṣya.
Siddhasena Divākara (4th-5th Century A.D.): Considered the first systematizer of Jain logic, he popularized the term "Anekāntavāda." His works, like Sanmati-Tarka-Prakaraṇa and Nyāyāvatāra-sūtra, show familiarity with Nyaya concepts, including the Nyaya school's awareness of Anekānta views. He also uses terms like "Bhaṛaṇā" (meaning Anekānta) which parallels Nyaya's "Vibhajya-Vacaniya." He lists six characteristics of the soul that are comparable to those in Nyaya and Vaisesika Sutras.
Acārya Samantabhadra (5th Century A.D.): His Aptamīmāṁsā applies the Saptabhangi Prakriyā to refute various schools, with verses comparable to Nyaya's refutation of Sankhya's Ekāntavādas. He adopts Vaisesika terms like Prāgabhāva and Pradhvansābhāva.
Akalankadeva and Ācārya Haribhadrasūri (7th-8th Century A.D.):
- Akalankadeva: His work Nyāyaviniscaya is divided into chapters based on Pramāņas, reflecting the influence of Tri-Pramāṇavādins (like some Nyaya-Vaisesikas) rather than the traditional Jain view.
- Haribhadrasūri: His Saddarśanasamuccaya includes dedicated chapters on Nyaya and Vaisesika. His Šāstravārtāsamuccaya shows an attempt to reconcile the idea of Iśvara and Kartṛtva with Jain thought.
Acārya Mallavadi (c. 6th Century A.D.): His Dvādaśāra-Nayacakra commentary quotes Nyāya-Sūtras and discusses different types of commentaries on Vaisesika Sutras, indicating deep engagement with the school.
Vidyānanda, Prabhācandra, and Abhayadevasūri (9th-11th Century A.D.): These scholars demonstrate mastery of style and exposition, showing thorough study of Nyaya works like Vācaspati Miśra's Nyāya-Tātparya-ṭīkā. Vidyānanda and Prabhācandra, in particular, define Vaisesika terms like Prāgabhāva and Pradhvansābhāva from a Jain perspective. Abhayadevasūri's Vāda-Mahārnava is a rich source showcasing his extensive study of Nyaya and Vaisesika texts.
Vādi Devasūri and Ācārya Hemacandra (11th-12th Century A.D.):
- Vādi Devasūri: His Pramānanayatattvālokālankāra, with its commentary, is a landmark in Jaina logic. He refutes Nyaya and Vaisesika views, quoting and critiquing specific Naiyāyikas and Vaisesikas.
- Ācārya Hemacandra: His works like Anyayoga-Dvātrimśikā and Pramāṇamāṁsā show a deep study of Nyaya-Vaisesika concepts. He critically analyzes the definitions of Pratyakşa given by the Naiyāyikas, referencing earlier interpreters.
Mallişeņasūri (13th Century A.D.): His Syādvādamañjarī displays a detailed study of Nyaya-Vaisesika systems, with a refutation of the argument for God as the creator that shows influence from logicians like Udayanācārya.
Upādhyāya Yaśovijayagaṇi (17th Century A.D.): A significant logician who fully absorbed the system of Navya-Nyaya, his works, including Nyāyaloka, bear the distinct stamp of this later development in Nyaya logic.

Conclusion:

The author concludes that from the Agamas to later commentaries, Jain logicians consistently engaged with and were influenced by Nyaya and Vaisesika schools. This deep familiarity was crucial for them in systematizing and presenting their own philosophical doctrines in a logical framework, often adapting and integrating concepts and terminology to suit their own unique perspectives. The extensive engagement highlights the dynamic intellectual exchange and synthesis that characterized ancient Indian philosophy.