Jain Nyayano Kramik Vikas - Book Summary

Here's a comprehensive summary of the provided text, "Jain Nyayano Kramik Vikas" (The Gradual Development of Jain Logic) by Sukhlal Sanghavi, focusing on the content of the provided pages:

Core Concept of Nyaya (Logic/Reasoning):

The text begins by defining "Nyaya" as a method of inference that can resolve ambiguous matters. "Nyaya-shastra" (the science of logic) is the discipline that primarily discusses this inferential method. While Nyaya-shastra encompasses the discussion of all pramāṇas (means of valid knowledge) and even the discussion of prameyas (objects of valid knowledge), the author emphasizes that the core and significant part of this literature is dedicated to the exposition of pramāṇas and the inferential method. Thus, this literature is termed "Nyaya-sahitya" (literature of logic).

Nyaya as a Manifestation of Developed Intellect:

The author posits that human intellect, the defining characteristic of humanity, is driven by the freedom of thought, which in turn stems from reasoning and the power of inquiry. When free from external or internal pressures, human intellect naturally questions and reasons, leading to the development of imaginative power and eventually the inferential method. Therefore, Nyaya is presented as a visible manifestation of the developed intellect of any country or human community. In essence, human reasoning power is the sole origin of Nyaya-shastra.

Diversification of Nyaya:

Nyaya-shastra, however, branches out due to differences in geography and religious/philosophical traditions. The text identifies three major streams within Eastern Nyaya: Vedic, Buddhist, and Jain.

Key Differences Between Vedic, Buddhist, and Jain Nyaya:

The primary reasons for these divisions are:

Tradition (Sampradaya-bheda): Differences in established doctrines.
Language: Variations in linguistic usage.
Method of Exposition: Distinct approaches to presenting philosophical ideas.
Doctrinal Basis (Prasthan-bheda): Divergences in fundamental tenets and beliefs arising from sectarian differences.

The text elaborates on these:

Vedic Nyaya: Takes the Vedas as the authoritative source and operates in accordance with them.
Buddhist Nyaya: Relies primarily on experience, independent of Vedic or other scriptural authority.
Jain Nyaya: While not accepting the authority of the Vedas, it accepts the authority of words (specifically, the pronouncements of the Jinas).

Furthermore, a crucial difference lies in how each school establishes its tenets:

Vedic Nyaya: Establishes elements like the soul in a singular, unified form (e.g., as all-pervading or eternal). Material objects are considered impermanent.
Buddhist Nyaya: Establishes all internal and external elements in a singular form, specifically momentariness (kṣaṇikatva). There is no room for permanence or eternality.
Jain Nyaya: Occupies a middle ground between Vedic and Buddhist Nyaya. It establishes each element not in a single form but in multiple forms (aneka-rūpe), which is the distinctive feature that sets Jain Nyaya apart. In essence, Jain Nyaya, as formulated by Jain acharyas, relies on the authority of purely human-originated scriptures (Āgamas) and presents everything from a relative perspective.

Influence and Cross-Pollination of Ideas:

The text acknowledges that when one tradition emphasizes certain doctrines, it inevitably influences neighboring traditions. Just as the influence of Jain and Buddhist non-violence on the Vedic tradition is accepted, the author argues that the philosophical methods of Vedic scholars also impacted the other two traditions. While all three traditions contributed to the development of general Nyaya literature, the Vedic scholars played a primary role in organizing the elements of Nyaya. This influence is evident, leading to Buddhist and Jain scholars eventually abandoning their traditional languages (Pali and Prakrit) and adopting Sanskrit, the language of the Vedic tradition, for their philosophical writings.

Two Main Branches of Jain Literature:

The Jain Sangha, originally concentrated in Magadha during Lord Mahavir's time, later split into two directions: southward and northward. Over time, these two branches distinctly separated into Digambara and Śvetāmbara traditions. The southern Sangha primarily became Digambara, and the northern Sangha became Śvetāmbara. Consequently, the literature produced by these divided Sanghas also bifurcated into Digambara and Śvetāmbara literature.

Digambara Literature: Primarily originated, was nurtured, developed, and preserved in the South, with prominent acharyas like Kundakunda and Samantabhadra emerging from this region.
Śvetāmbara Literature: Initially gained prominence in North India (Rajasthan) and gradually expanded westward (Kathiawad, Gujarat). Their literature originated and flourished in these northern and western regions. The increasing influence of the Śvetāmbara tradition in Western India is highlighted by the fact that much of their literature over the last fifteen hundred years was written, composed, studied, and preserved in Kathiawad and Gujarat.

The Impact of Nyaya on Jain Literature:

Initially, the exposition in Jain texts, whether philosophical or ethical, followed a simple, ancient method akin to the Upanishads. However, after Nyaya philosophy gained a special and extensive position within Vedic philosophy, a new era was ushered into Jain literature as well. The methodological influence of Nyaya philosophy first impacted Buddhist literature. A combined influence of both Buddhist and Vedic literature then affected Jain literature. Consequently, Jain acharyas, like their Buddhist counterparts, began composing works in Sanskrit in addition to their scriptural languages. While it's not definitively stated that Sanskrit was absent before this period, Prakrit held dominance in Jain literature prior to the Sanskrit era. The text finds it difficult to pinpoint whether a Śvetāmbara or Digambara acharya first established Sanskrit and logical methodology in Jain literature, but suggests that the transition between the two traditions was likely not significantly different.

Chronology and Stages of Jain Nyaya Development:

The development of Jain Nyaya spans a considerable period, with its earliest limit extending to the first century of Vikram Samvat and its later limit not exceeding the eighteenth century Vikram Samvat, giving an approximate span of eighteen hundred years. Even if the earlier limit is conservatively placed at the fifth century CE, the duration remains around thirteen hundred years.

For understanding the stages of development, Jain Nyaya's timeline is broadly divided into four periods:

Up to the 5th Century CE (Beejaropan-kal - Seed-sowing period): The initial phase.
6th to 10th Century CE (Pallavit-kal - Sprouting period): Expansion and development.
11th to 13th Century CE (Pushpit-kal - Flowering period): Further elaboration.
14th to 18th Century CE (Phal-kal - Fruiting period): The culmination and fruition of the development.

Key Figures and Their Contributions:

Siddhasena Divakara (Śvetāmbara) and Samantabhadra (Digambara): These two acharyas are credited with the establishment of a distinct Jain logical methodology. It's uncertain who preceded whom, but their overlap in timeframe is believed to be minimal.
- Samantabhadra: Known as "Gajasth" in the Digambara tradition, authored the Gajasth-mahābhāṣya commentary on Tattvārtha-sūtra. His Āptamīmānsā is considered the auspicious beginning of his known works. He was adept at dialectical philosophical discussions and critically debated other schools of thought.
- Siddhasena Divakara: Also known as "Gajasth" in the Śvetāmbara tradition, is believed to have authored a Gajasth-mahābhāṣya on Tattvārtha-sūtra. He is praised for his sweet and elegant Sanskrit prose. He authored Nyāyāvatāra, a concise metrical work on Jain logic, which became a standard for subsequent scholars. He also composed works summarizing other Indian philosophical systems, influencing later thinkers. His Sammati-tarka is a significant work in Prakrit, commented upon by scholars from both traditions.
Second Period (Pallavit-kal): This period saw the nurturing of the Jain logic established by Siddhasena and Samantabhadra.
- Digambara: Acharyas like Akalanka, Vidyānanda, and Prabhācandra significantly expanded and clarified Jain Nyaya.
- Śvetāmbara: Acharyas such as Matsyavadi, Haribhadra, and Abhayadeva (from the Rajgachchha) made significant contributions.
Third Period (Pushpit-kal): This period represents a more mature stage.
- Śvetāmbara: Vādideva Sūri and Hemacandra are prominent. Hemacandra's Pramāṇa-mīmānsā and two Battrishis are noteworthy for their concise yet insightful contributions. Vādideva Sūri authored Syādvāda-ratnākara, a comprehensive work on Jain logic and philosophical debate.
Fourth Period (Phal-kal): This period represents the culmination of Jain Nyaya.
- Upādhyāya Yaśovijaya: This acharya, who lived in the 17th-18th centuries, is considered the sole architect of the mature Jain Nyaya literature of this era. He wrote extensively in Sanskrit, Prakrit, Gujarati, and Marwadi, covering various subjects. His works are seen as embodying the full development of Jain logic, adding layers of subtlety, clarity, and synthesis. He is credited with filling the gap in Jain logic by creating concise works like Jaina Tarka Paribhāṣā and his Rahasya-padāṅkti. His works are compared to those of prominent logicians like Gadādhara Bhattācārya, Udayanācārya, and Gangesha Upādhyāya. He aimed to bring Jain philosophy to par with Vedic and Buddhist philosophical achievements up to the 17th century.

Appendices and Further Study:

The text concludes by stating that it provides only a preliminary overview of the development of Jain Nyaya. It acknowledges the absence of detailed information on the lives and works of the acharyas mentioned. To facilitate further study, it includes appendices listing:

Appendix 1: Works and sources of information for key Śvetāmbara and Digambara logicians.
Appendix 2: Names of other Jain authors who wrote on Nyaya.
Appendix 3: Jain acharyas who wrote commentaries on non-Jain logic.

The author also expresses the importance of translating Jain Nyaya literature into Gujarati to make it accessible to the general public and advocates for the Jain community to propagate their philosophical literature.