Haribhadra Ke Grantho Me Drushtant Va Nyaya - Book Summary

Here's a comprehensive summary in English of the Jain text "Haribhadra ke Grantho me Drushtant va Nyaya" by Damodar Shastri, based on the provided pages:

The article "Drushtant va Nyaya in the Texts of Acharya Haribhadra" by Dr. Damodar Shastri highlights the crucial role of drushtants (illustrations/examples) and nyayas (reasoning/principles) in the philosophical and religious discourse of Jainism, particularly as employed by the influential Acharya Haribhadra.

The Importance of Logic and Faith:

The author begins by emphasizing that both faith (shraddha) and logic (tark) are essential for the pursuit of truth in Indian religious and philosophical thought. While they might seem contradictory, true understanding arises from their balanced integration through wisdom and moderation. An excess of either leads to blind faith or dry argumentation. Jainism, through its principles of anekantavada (non-absolutism) and syadvada (conditional predication), inherently champions a balanced and coordinated approach, fostering impartiality and synthesis.

Jain Tradition's Acceptance of Logic and Examples:

Agam-Gamy vs. Drushtant-Gamy: The text traces the lineage of integrating logical reasoning and illustrative examples in Jainism. Appointed scholar (Niyuktikar) Acharya Bhadrabahu (6th century CE) categorized entities into those knowable through scripture (agam-gamya) and those knowable through examples/evidence (drushtant-gamya). While scripture alone suffices for transcendental matters, empirical reality can be examined through independent thought, logic, and examples.
Acharya Siddhasena's Contribution: Acharya Siddhasena (5th century CE) further divided knowledge into that which is reasoned (hetu-gamya) and that which is not. He argued that relying solely on scripture for reasoned matters would be detrimental to one's own doctrine. He also cautioned against blind adherence to tradition or the outright rejection of new, logical ideas. Siddhasena advocated for generosity in discourse, even incorporating principles from other schools if they supported one's own views.

Acharya Haribhadra's Approach:

Acharya Haribhadra built upon this foundation, developing a sophisticated use of logic and examples in a challenging intellectual environment. The Jain community was already divided into Digambara and Shvetambara traditions, with differing views on conduct and practices. The rise of traditions like chaityavasa led to a loosening of discipline, and each sect often claimed absolute truth based on tradition, making independent thought difficult.

Advocating for Logical Scrutiny: In this context, Haribhadra boldly declared that in times when truth and falsehood are presented as intertwined, logical examination is necessary. He likened this to testing gold on a touchstone, urging a neutral and objective assessment of principles. He condemned both dry rationalism and blind faith, advocating for acceptance based on logical consistency.
Reconciling Scripture and Reason: Haribhadra upheld the views of earlier scholars regarding agam-gamya (scripture-knowable) matters, particularly transcendental and subtle realities accessible only through experience and faith. He deemed dry logic inappropriate for such subjects. However, for hetu-gamya (reason-knowable) subjects, he advocated for the use of logic, reasoning, and examples alongside scripture.
The Role of Examples in Teaching: Haribhadra stressed that for the listener's understanding and appreciation of scripture, teachers should use appropriate examples to clarify the subject matter. He considered proficiency in using examples and reasons a vital qualification for an Acharya, a trait highly valued in Jain tradition.

Definitions and Scope of 'Drushtant' and 'Nyaya':

Drushtant (Illustration/Example): According to the Niyuktikar, terms like drishtanta, udaharana, upama, and nidharshana are synonymous. Akhyanak (narrative stories), upaman, and upapatti are also considered synonyms. Haribhadra defines drushtant as something that leads to the "seen meaning" or understanding. Essentially, it is a worldly or scriptural example used to clarify a concept or situation, serving as an analogy or supporting narrative.
Nyaya (Reasoning/Principle): The term 'nyaya' has multiple meanings, including a means to liberation, virtuous conduct, evidence, compassion, the process of examining meaning through proofs, logical argumentation, and even popular or scriptural narratives that represent a specific principle. In this essay, 'nyaya' refers to a "specific principle based on a particular event."

Similarities and Differences between Nyaya and Drushtant:

There is significant overlap between nyaya and drushtant. In essence, a nyaya is a type of drushtant. The subtle distinction lies in that nyayas represent principles derived from specific events, which the speaker then uses to support and advocate for their implementation. Drushtants or examples, on the other hand, are more general occurrences or analogies used to clarify, confirm, or support a particular subject or principle.

Significance and Utility of Drushtants:

Examples are numerous and potent, capable of influencing the listener's intellect. They are likened to a lamp that illuminates the subject matter. Jain scholars, including Haribhadra, extensively used examples to make their teachings more engaging and accessible. The text cites examples from Nandi Sutra, Dashavaikalika, and Purana texts to illustrate this point.

Key Nyayas and Drushtants in Haribhadra's Works:

The article then details specific nyayas and drushtants found in Haribhadra's writings:

Nyayas:

Charisanjivinichar Nyaya: Illustrates that when it's difficult to identify the desired object among many, one should engage with all of them until the correct one is found. This is applied to religious devotion, suggesting worship of all beings until the truly worthy is discovered.
Mandukachurna (Ash) Nyaya: Compares the regenerative power of a frog whose body fragments reform in rain to the efficacy of asceticism performed with internal purity, which incinerates mental afflictions. Contrastingly, mere physical hardship without inner purity is ineffective.
Shatrugraha-Nashtadhbhrashta-Tadjnyana Nyaya: Advises caution when seeking guidance in a perilous situation, suggesting asking those likely to be truthful (children, elderly, etc.). In a spiritual context, it means relying on the overall meaning of scripture rather than the potentially misleading words of others.
Prakshalana-ddhi Pankasya Durad-asparshanam Varam: (It is better to avoid mud from afar than to step in it and wash it off.) This principle is used to discourage seeking worldly gains through religious practices, arguing it's better to not desire such gains in the first place.
Samanyoktavapi Pradhanyakhyapanartham Visheshabhidhanam: (Stating something specific to highlight its prominence even when it's generally mentioned.) This explains why specific practices like penance and vows are separately mentioned in scripture, even if they are encompassed within broader concepts like ethical conduct.
Jatiya Vastunam Pratinidhitvam (Ek-grahan-etajjatiya-grahanam): (Representation of similar objects – understanding the class by grasping one.) This principle means that if one action is forbidden, similar actions are also impliedly forbidden.
Visheshanan'yathanupapatti Nyayah: (The principle of the descriptor being essential for understanding.) This is illustrated by the phrase "a cow with a calf," where "with a calf" is essential to understand the "cow" and not, for example, a mare.
Padartha-kathan-madhyamam Vyakhyaan (Tattvaparyayakhyaanam): (Explanation through the description of substances – description of synonyms.) This refers to explaining the essence of something by listing its synonyms and their etymologies, which reveal specific characteristics.
Pada-avayav ka Poore Pad ke Lie Prayog (Pade'pi Padavayav-Prayog-Darshanam): (Use of a part of a word for the whole word.) This refers to linguistic conventions where a part of a word is used to represent the entire word, as seen in scriptural usage.

Key Drushtants in Haribhadra's Works:

Govatsa Dugdhapan Drushtant: (Calf drinking milk.) This illustrates that teachings received from virtuous individuals are more beneficial than those from the unvirtuous.
Andha Vyakti Drushtant: (Blind person.) This highlights that without right vision (faith in scripture), one cannot truly understand and practice virtues, even with extensive knowledge.
Utpalashatpatramed and Jirnapatta-shatika-patana Drushtant: (Piercing a hundred lotus petals and tearing old cloth.) These examples illustrate the extremely subtle temporal gaps between sequential mental processes (perception, inference, etc.).
Chikitsa Drushtant: (Medical treatment.) This extensive analogy likens the soul to a patient with karmic diseases, asceticism to medicine, and the liberated soul to a perfectly healthy person who needs no medicine. It also discusses different types of medicine and their application, equating daily religious practices to a beneficial medicine that also enhances spiritual qualities.
Nari-Purush-Pranay Drushtant: (Man-woman love.) This emphasizes that inner devotion is more important than outward actions. It compares the devoted seeker whose mind is attached to liberation to a lover captivated by a beautiful woman.
Kupakhanaadi Drushtant: (Digging a well.) This justifies potentially problematic actions (like minor violence during idol worship) by focusing on the greater benefit derived, just as people dig wells despite the effort because the water sustains life.
Kapajala Pranalika Drushtant: (Water channel in a well.) This illustrates the importance of continuous effort to maintain a flow of pure thoughts, removing obstacles to prevent disruption.
Murkhata-Tarkik Drushtant: (Foolish logician.) This story demonstrates the futility of flawed logic when faced with reality, as a logician is almost killed by an elephant because he relied on faulty reasoning.
Ajnanishabar-kriya Drushtant: (Actions of the ignorant tribal.) This illustrates how actions, even with a show of respect (like not stepping on the guru), are flawed and meaningless if motivated by ignorance and ill intent (like planning to kill the guru).
Mayuri Drushtant: (Peacock egg.) This highlights the superior inner qualities and potential of a virtuous seeker compared to others, which eventually lead to spiritual achievements.
Suvarnaghat Drushtant: (Golden pot.) This signifies that a righteous act by a person of right faith retains its value even if disrupted.
Vanigvatsak Drushtant: (Merchant's calf.) This illustrates a monk's focus on the purity and acceptability of alms, not being swayed by the wealth or appearance of the giver.
Samegha-Amega-Ratri Darshan Drushtant: (Seeing in cloudy, clear, or moonlit nights.) These examples explain the differences in perception and thought based on the internal state and disposition of the seeker.

Conclusion:

The article concludes by stating that Haribhadra's use of these nyayas and drushtants not only clarifies complex subject matter but also connects religious teachings to everyday life, thereby enhancing the spread of Dharma and demonstrating his vast knowledge, practical wisdom, and skill as a preacher.