Jain Nyayno Kramik Vikas

Here's a comprehensive summary of Pandit Sukhlal Sanghavi's "Jain Nyayno Kramik Vikas" (The Gradual Development of Jain Logic), based on the provided text:

Core Concept of Nyaya (Logic):

The text begins by defining "Nyaya" as the method of inference used to clarify uncertain things. "Nyaya Shastra" (Logic) is the discipline that primarily discusses these inferential methods. However, it's not limited to inference; it encompasses the exposition of all means of valid knowledge (pramanas) and even the objects of knowledge (prameyas). The emphasis on inference and pramanas leads to the naming of this literature as "Nyaya."

The Essence of Human Intelligence and the Birth of Logic:

The author posits that humanity's significance in the sentient world stems from its intellect, which is driven by freedom of thought. This freedom arises from the power of reasoning and curiosity. In the absence of external or internal pressures, human intellect naturally questions and reasons, leading to the gradual development of inferential methods. Therefore, logic is a visible manifestation of the developed or developing intellect of any human community. In essence, human thought is the sole origin of logic.

Divisions of Logic by Region and Sect:

Logic is categorized by geographical and sectarian differences. Western Logic and Eastern Logic are major divisions. Eastern Logic is further divided into Vaigsheshika, Bauddha (Buddhist), and Jain.

Reasons for Divergences in Logic:

The primary reasons for these divisions are sectarian differences, but also include variations in language, methods of exposition, and crucially, differences in sectarian principles and beliefs, leading to distinct philosophical stances (prasthana bheda).

• Vedic Logic: Grounds its authority in the Vedas.
• Buddhist Logic: Relies primarily on experience, independent of Vedic or other scriptural authority.
• Jain Logic: While not accepting Vedic authority, it accepts the authority of words (shabda).

Another significant factor in the divergence is subject matter. Vedic logic often establishes a singular form of truth (e.g., soul as pervasive or eternal). Buddhist logic establishes all internal and external phenomena as uniform, solely through impermanence (kshanikattva), leaving no room for permanence. Jain logic, positioned between Vedic and Buddhist logic, establishes each object of knowledge in multiple forms (anekanta), rather than a single form. This relativistic approach distinguishes Jain logic. In summary, Jain logic is that which is composed by Jain acharyas, relies on the authority of the Agamas (Jain scriptures), and presents any principle from a relative perspective.

Mutual Influence and the Dominance of Vedic Philosophical Methods:

The author notes that when one sect emphasizes certain principles, it inevitably influences neighboring sects, consciously or unconsciously. Just as the influence of Jain and Buddhist non-violence on the Vedic tradition is acknowledged, the philosophical methods of Vedic scholars also impacted the other two sects. While all three traditions contributed to the development of general logical literature, from beginning to end, the Vedic scholars hold a primary position in the arrangement of logical principles. Their influence is clear, and this led Buddhist and Jain scholars to gradually abandon their respective languages (Pali and Prakrit) and begin composing logical texts in Sanskrit, the language accepted by the Vedic tradition.

The Two Branches of Jain Literature:

Following Lord Mahavir, the Jain Sangha was primarily located in Magadha and surrounding regions. After about a century, the Sangha divided into two directions: south and north. Centuries later, these two divisions became distinct: Digambara and Shvetambara. The southern monastic order predominantly became Digambara, and the northern order became Shvetambara. Consequently, the literature created by the divided monastic orders also divided into two: Digambara literature and Shvetambara literature.

The Digambara Sangha's prominence in the south led to its literature originating, developing, and being preserved there, with prominent acharyas like Kundakunda and Samantabhadra emerging from this region. The Shvetambara Sangha's influence initially grew in North India (Rajasthan) and then in Western India (Kathiawad, Gujarat), leading to the creation and development of its literature in these regions. The greater influence of the Shvetambara sect in Western India meant that much of its literature in the last fifteen years was written, composed, nurtured, developed, and preserved in Kathiawad and Gujarat.

The New Era in Both Branches of Literature:

Early works in both branches reveal that their method of exposition was purely doctrinal, similar to the simple, ancient Upanishadic style. However, with the rise of logic in Vedic philosophy, a new era dawned in Jain literature. The influence of logical methods first impacted Buddhist literature and then, through a mixture of Buddhist and Vedic literature, influenced Jain literature. Jain acharyas, like their Buddhist counterparts, began composing works in Sanskrit in addition to their Agamic languages. While there's no definitive proof that Sanskrit was absent before this period, Prakrit languages dominated Jain literature before this Sanskrit era. It's difficult to definitively say which sect's acharya first established Sanskrit language and logical methods in Jain literature, but the transition between the two sects likely didn't have a significant time lag.

Four Periods of Jain Logic Development:

Considering the timeline and development, Jain logic can be divided into four periods:

1. Seed Period (Bija Kaal): Up to the 5th century Vikram Samvat.
2. Sprouting Period (Pallavit Kaal): From the 6th to the 10th century Vikram Samvat.
3. Flowering Period (Pushpit Kaal): From the 11th to the 13th century Vikram Samvat.
4. Fruiting Period (Phal Kaal): From the 14th to the 18th century Vikram Samvat.

This four-part division provides a metaphorical understanding of Jain logic's development as a tree.

The Genesis of Jain Logic and Key Early Figures:

The author states that the earliest limit of Jain logic's genesis cannot be extended beyond the first century of Vikram Samvat, and its developmental limit extends to the 18th century, making its lifespan approximately 1800 years. Even starting from the 5th century, its lifespan is still 1300-1400 years.

The establishment of logical methods in Digambara literature is clearly attributed to Acharya Samantabhadra, and in Shvetambara literature to Acharya Siddhasena Divakara. It is not yet definitively determined which of these two acharyas preceded the other, but there's a high probability that the interval between them was not significant. The upper limit of their time can be extended beyond the 5th century CE, and the lower limit can be traced back to before the beginning of the Common Era.

Works of Siddhasena and Samantabhadra:

Despite their different sects, both acharyas share a traditional similarity. Samantabhadra is known as "Gandhahasti" in the Digambara tradition, and his commentary on the Mahabhashya is famous, with the "Atmanimansa" being considered his auspicious work. Siddhasena Divakara is called "Gandhahasti" in the Shvetambara tradition and is believed to have composed the Gandhahasti Mahabhashya. These beliefs are not baseless, as many texts from both sects contain suggestive references.

• Samantabhadra: In all his works, he engages in subtle discussions of Jain philosophy, its propounder (Ananta), and its main principle (anekanta) in eloquent and fluent Sanskrit, while also humorously refuting other philosophies and their proponents. His available works suggest he was adept at philosophical discourse based on logical reasoning.
• Siddhasena Divakara: He established Jain philosophy, its Tirthankaras, and Syadvada through logical methods and also refuted other philosophies with humor. His sweet and elegant Sanskrit prose has led Acharya Hemachandra to call him a "best poet." Siddhasena structured Jain logic systematically, composing a short, metrical work called "Nyayavatara" for concise study, a standard followed by all renowned Shvetambara and Digambara scholars to this day. He also wrote metrical works that accurately presented other Indian philosophies, inspiring Acharya Haribhadra to compose "Saddarshana Samuccaya" and Madhavacharya to compose "Sarvadarshana Sangraha." Until an earlier work predating his comprehensive exposition of all Indian philosophies is found, the credit for initiating the compilation of philosophies should go to Siddhasena. His "Vedavada Dwitrishika" indicates a thorough study of the Vedas and Upanishads. His well-known work, "Sammata Tarka," composed in metrical Prakrit in three parts, like Kundakunda's "Pravachana Sara," has commentaries from both Shvetambara and Digambara acharyas. The principles described in this work are so logical and captivating that subsequent acharyas have not been able to add much to the core subject matter. Samantabhadra's available works do not include compositions like Siddhasena's "Nyayavatara" or his "Trishatis" which explain Vedic and Buddhist philosophies. The reader is advised to compare Siddhasena's twenty-one available "Trishatis" with Samantabhadra's "Atmanimansa," "Yuktyanushasana," and "Svayambhu Stotra" to understand their similarities and differences.

The "Sprouting Period" (Pallavit Kaal):

This period saw the sprouting of the seeds of Jain logic planted by Siddhasena and Samantabhadra in both sects. In the Digambara tradition, Akalanka, Vidyananda, and Prabhachandra significantly expanded and clarified Jain logic. Similarly, in the Shvetambara tradition, Matsyavadi, Haribhadra, and Abhayadeva expanded and clarified Jain logic, each adding their unique contributions. The former three Digambara acharyas wrote independent treatises on Jain logic and expanded upon the logical discourse of earlier acharyas like Samantabhadra. Likewise, Shvetambara acharyas of this period, like Matsyavadi, wrote independent logical treatises and expanded upon the logical discourse of their predecessors. Comparing the works of these three Digambara and three Shvetambara acharyas side-by-side reveals the mutual influence, similarities, and unique contributions.

The "Flowering Period" (Pushpit Kaal):

The text explains that flowers are not as numerous as sprouts, and their size may be smaller, but they represent a more refined stage, possessing a unique maturity. The expansion and clarification of Jain logic in the second era led to the third epoch. In this period, Digambara acharyas composed some logical works, but none have been identified that significantly advance Jain logic. In the Shvetambara tradition of this era, Vadidevasuri and Hemachandra hold prominent positions. While Hemachandra's known works don't extensively cover Jain logic or are not large in volume, his two "Trishatis" and "Pramana Mimamsa" clearly highlight his unique contributions. He created concise yet specialized works for students tired of lengthy texts, adding a fragrant essence. Vadidevasuri, however, was not one to shy away from extensive work; he composed the "Syadvada Ratnakara," a work rivaling the ocean, providing a convenient resource for scholars needing Jain logic and philosophical debate.

The "Fruiting Period" (Phal Kaal):

The literature composed in this period represents the culmination of the development. The fruit contains the essence of the stages from seed to flower. Similarly, the literature of this era encapsulates the ripening of the previous three eras. This period marks the final step in the development of Jain logic, as no further additions have been made. The author highlights Upadhyaya Yashovijaya Ji (17th-18th century) as the sole author of this period's significant logical literature. He was a scholar who primarily pursued scriptural knowledge, discussed various subjects in Sanskrit, Prakrit, Gujarati, and Marwari. While Upadhyaya Ji wrote on various subjects, his logical works embody the essence of Jain logic developed by figures from Siddhasena and Samantabhadra to Vadideva Suri and Hemachandra. He added colors of subtlety, clarity, and synthesis like a skilled painter. The author emphasizes that even if the logical literature of the previous three eras were non-existent, Upadhyaya Ji's complete Jain logical literature would be sufficient to deem Jain literature accomplished. He wrote numerous Jain logic texts of varying sizes, catering to different audiences. He filled the gap in Jain literature regarding logical compilation and language by creating the concise "Jain Tarka Pravesh." His "Rahasya Pankiti" and its parts served the purpose of Gadadhara Bhattacharya's works. He brought Jain logic to par with Vedic scholars like Udyotana, Gangeśa Upadhyaya, Raghunatha Shiromani, and Jagadisha by composing works like "Nayadiipa," "Nayarahasya," "Nayamrutatarangini," "Syadvada Kalpalata," "Nyayaaloka," "Nyayakhandana Khadya," and the commentary on "Ashtasahasri." Through works like "Adhyatmasara" and "Adhyatmapanishad," he connected Jain logic with Vedic texts like the Bhagavad Gita and Yoga Vasistha. In short, Upadhyaya Ji faithfully dedicated his life to the achievements of Indian philosophy up to the 17th century, and his brilliance absorbed most of the light of other logical traditions.

Conclusion and Call to Action:

The author states that this article provides only a glimpse, and an incomplete one at that, of the gradual development of Jain logic. It doesn't delve into the lives, times, or activities of the acharyas mentioned. The omission of citations is due to lack of time and health. The author acknowledges that many other scholars have contributed and are omitted for brevity. The article focuses on those who, in his opinion, have a distinct and significant place in the development of Jain logic.

The author concludes with a crucial call to action for Gujarati scholars. When asked by Indian or foreign scholars about the philosophical literature of Gujarat, they must turn their attention to Jain literature to provide a satisfactory and honorable answer, thereby upholding Gujarat's reputation. Therefore, every literature-loving scholar has a duty to translate Jain logic literature into simple and organized Gujarati and make it accessible to the general public. He emphasizes that scholars, even with their sectarian attachments, need to translate and propagate their philosophical literature in a distinct form.

Appendices:

The text includes appendices (Ref. No. 2 and 3) that list:

• Appendix No. 2: Shvetambara and Digambara Jain Logic Scholars and Their Works: This lists prominent acharyas from both sects and their relevant logical works, along with sources of information about them.
• Appendix No. 3: Jain Acharyas Who Wrote on Non-Jain Logic: This lists Shvetambara acharyas who have commented on or written works related to non-Jain philosophical systems.

This comprehensive summary covers the definition of logic, its origins in human intellect, its divisions, the reasons for these divisions, the historical development of Jain logic through distinct periods, the key figures and their contributions, and a concluding appeal for the promotion and dissemination of Jain logical literature.