Jain Nyaya Khand Khadyam - Book Summary

The provided text is a comprehensive summary and commentary on the Jain philosophical work "Jain Nyaya Khand Khadyam" (जैनन्यायखण्डखाद्यम्) by Acharya Yasovijaya Suri, with an exhaustive Hindi commentary by Acharya Badarinath Shukla. The book was published by Chowkhamba Sanskrit Series Office in Varanasi in 1966.

Here's a breakdown of the key themes and arguments presented in the text, based on the provided pages:

I. Introduction and Philosophical Stance of Jainism:

The Value of Philosophy: The preface highlights philosophy as India's greatest achievement, capable of curing all mental ailments, clarifying perception, and bringing peace and happiness. It emphasizes that true philosophy identifies and uproots the causes of suffering like attachment, aversion, jealousy, and ego.
Jainism's Unique Approach: The preface particularly praises Jain philosophy for its commitment to a completely impartial view of reality. It strives to understand the holistic nature of an object, not just its partial aspects. This is exemplified by the quote from Haribhadrasuri: "A prejudiced person attempts to impose logic where their mind is already fixed. But the logic of one who is impartial follows the mind, and the impartial thinker accepts the reality presented by logic."
Foundation of Jainism: Jainism's core strength lies in its independent inquiry, its willingness to understand diverse philosophical viewpoints without prejudice, and its embrace of Anekantavada (non-absolutism) and Syadvada (conditional predication). These principles have led to the attainment of the Ratnatraya (three jewels of knowledge, faith, and conduct) and positioned Jainism as a mediator in philosophical debates.
Inspiration for Commentary: Acharya Badarinath Shukla was inspired by this inherent tendency of Jain philosophy to study and comment on significant works like "Nyaya Khad Khandan" (which appears to be another name or aspect of the text being discussed). He hopes his commentary will benefit both general seekers and scholars, providing new insights and intellectual satisfaction.

II. Core Philosophical Debates and Critiques:

The text delves into debates, primarily between Jain/Jaina Nyaya perspectives and Buddhist and Naiyāyika (followers of Nyaya school) philosophies, focusing on concepts related to the soul, existence, and the path to liberation.

The Path to Moksha (Liberation):
- Buddhist View: Some scholars (Buddhists) identify "Nairātmya" (non-self) – the realization that there is no permanent, independent soul distinct from the body, mind, and senses – as the means to liberation.
- Naiyāyika View: Others (followers of Nyaya, Vedanta) consider "Ātman Bodha" (self-knowledge) – the clear understanding that the soul is distinct from the body, senses, and mind, and is free from birth, decay, and ignorance – as the path.
Jain Perspective on the Soul: The Jain viewpoint (represented by Mahavir Swami) is presented as transcending the strict eternalism of Nyaya and the strict momentariness of Buddhism. Jainism believes both aspects are possible from different perspectives (Nayas).
Critique of Buddhist Momentariness (Kshanbhanga):
- The core Buddhist argument for momentariness is based on the inference that "whatever exists is momentary", using examples like pots and clothes. This is supported by the idea that things exhibit different qualities at different times, implying a change that leads to their destruction.
- The critique focuses on the lack of proof for the universal concomitance ("vyapti") between existence and momentariness. It argues that the Buddhist logic relies on flawed reasoning ("prāsaṅga" and "vyatyāsa") and fails to establish the pervasiveness of momentariness. The text contends that the Buddhist path leads to sorrow due to reliance on unsubstantiated non-self doctrines.
Critique of Buddhist Arguments for Momentariness (Detailed):
- Contradictory Properties: The Buddhist claim that things have contradictory properties (like potential and lack of potential for producing an effect) at different times, proving difference and thus momentariness, is analyzed.
- Reasoning via "Tarka" (Logic/Reasoning) and "Viparitānumāna" (Inverse Inference): The text dissects the Buddhist use of these logical tools to establish the difference between substances existing in consecutive moments. For instance, the argument that a seed in a granary is incapable of sprouting, while a seed in the field is capable, implies a difference and thus momentariness.
- The Concept of "Kurvadrupattva" (Capacity to Act): The text critically examines the Buddhist concept that a thing must act quickly ("sheghakaritva") to be considered its true nature, otherwise, it's delayed action ("bilambkaritva") which is rejected. The critique points out the circularity in this argument and the lack of a clear definition.
Naiyāyika Counterarguments and Jain Synthesis:
- The text presents the Naiyāyika view that potentiality ("samarthya") has various interpretations (fructifying potential, inherent suitability, etc.) and that these definitions are flawed.
- The Jain perspective is presented as reconciling these by acknowledging that both momentariness and permanence can be true from different viewpoints. The text highlights the inadequacy of purely momentary or purely permanent views for achieving liberation.
The Role of Syadvada and Anekantavada: The text repeatedly emphasizes how Syadvada and Anekantavada provide a framework for understanding these seemingly contradictory positions, allowing for a more comprehensive and balanced view of reality.

III. Analysis of Specific Concepts and Arguments:

The commentary meticulously breaks down the arguments, often using the structure of debate (thesis, counter-thesis, refutation). Key concepts analyzed include:

"Sattva" (Existence) and "Kshanbhanga" (Momentariness): The attempt to prove universal momentariness from the momentariness of certain observed objects is challenged.
"Samarthya" (Potentiality/Capacity): The various interpretations of potentiality are analyzed, and the Buddhist reliance on it to prove momentariness is critiqued.
"Kshanbhanga Bhanga" (Refutation of Momentariness): The text dedicates significant space to refuting the core tenets of Buddhist momentariness using logical arguments.
"Naya Pratibandi" (Contradictory Nayas/Perspectives): The text explores how different perspectives can lead to seemingly contradictory conclusions about reality.
"Vastu Swabhav" (Nature of Things): The debate revolves around defining the true nature of reality, whether it's momentary or permanent, or both from different angles.
"Katha" (Debate): The text implicitly follows the structure of a philosophical debate, presenting arguments and counter-arguments.
"Syadvada" and "Anekantavada": These Jain principles are presented as the ultimate tools for resolving philosophical conflicts and understanding the multifaceted nature of reality.
"Kuvadrupattva" (Capacity to Produce/Act): A detailed analysis of this concept is presented, critiquing its Buddhist interpretation and offering alternative Jain perspectives.
"Paraprakṛtaprasaṅga Bhanga" (Refutation of the Opponent's Argument): The text demonstrates how Jain logic effectively dismantles opposing arguments.
"Sādhyasiddhi" (Establishment of the Goal/Thesis): The ultimate aim of these philosophical discussions is to establish the Jain view of reality and the path to liberation.

IV. The Role of the Commentary:

Acharya Badarinath Shukla's commentary aims to:

Clarify Complex Arguments: The Hindi commentary makes the intricate Sanskrit philosophical arguments accessible.
Provide Exhaustive Explanation: The commentary is described as "exhaustive," suggesting a detailed and thorough exploration of each point.
Facilitate Understanding: It serves as a bridge between the original Sanskrit text and the reader, elucidating the nuances and hidden meanings.

In essence, "Jain Nyaya Khand Khadyam" as presented through Acharya Shukla's commentary is a rigorous philosophical treatise that defends the Jain understanding of reality, particularly its emphasis on non-absolutism and conditional predication, against prominent opposing views like Buddhist momentariness. It showcases the depth of Jain logic and its capacity to offer a comprehensive and nuanced perspective on existence, the soul, and the path to liberation.