Nyaya Bhumika

Here's a comprehensive summary of the Jain text "Nyaya Bhumika" by Acharya Shri Mad Vijay Bhuvanbhanu Surishwarji Maharaj, based on the provided pages:

Title: Nyaya Bhumika (Foundation of Logic/Reasoning) Author: Acharya Shri Mad Vijay Bhuvanbhanu Surishwarji Maharaj Publisher: Shreyaskar Andheri Gujarati Jain Sangh Catalog Link: https://jainqq.org/explore/005799/1

Overall Purpose and Significance:

"Nyaya Bhumika" is a foundational text designed to introduce the complex subject of Nyaya (logic and reasoning) within the Jain philosophical tradition. It aims to simplify this intricate field, making it accessible to scholars and students alike. The text is presented as a crucial bridge, especially for monks and aspiring scholars, to understand not only Jain philosophy but also the various non-Jain (heterodox) philosophical systems. It emphasizes that Jainism, through its principle of Anekantavada (non-one-sidedness), encompasses and refutes the principles of all other schools of thought.

Key Themes and Content:

The book delves into various aspects of logic and philosophy, with a strong emphasis on the Jain perspective. Here's a breakdown of the major themes and concepts covered:

1. The Nature of Jainism and Anekantavada:

   • Jainism is described as a comprehensive system that integrates the principles of all other philosophies.
   • The metaphor of a sculptor revealing a statue from stone is used to explain how true Gurus, using the sharp tool of Samyak Gyan (right knowledge), remove erroneous one-sided views to reveal the statue of Anekantavada-Sthavada (Jainism's core principle).
   • Syadvada (the doctrine of conditional predication) is presented as the means by which the true nature of reality is understood.

2. The Importance of Studying Other Philosophies:

   • Historically, Jain scriptures (the Dvadashangi) contained the essence of all other viewpoints. However, as these scriptures became less accessible, Jain scholars began studying external texts to understand and refute them, thereby strengthening their own tradition.
   • The study of other philosophies serves two purposes:
     • To correct or re-interpret their principles from a Jain perspective.
     • To understand the Jain viewpoint's superiority and its ability to accommodate various truths within its framework.
   • The text highlights the necessity of studying Jain philosophy alongside other Indian philosophical schools, particularly Nyaya philosophy, which is considered a gateway to understanding others.

3. Introduction to Nyaya Philosophy:

   • The text acknowledges the complexity of Nyaya and Navya Nyaya (modern logic), noting that mastering it is challenging and the availability of learned teachers is rare.
   • It aims to provide a foundational understanding of Nyaya terminology and concepts.

4. Core Jain Philosophical Concepts:

   • Naya (Standpoints): The text explains the Jain concept of Naya as different viewpoints for understanding reality. It lists seven Nayas (Nikgam, Sangraha, Vyavahar, Rujusutra, Shabda, Samabhirudh, Evambhut). It also discusses the distinction between Dravyarthika Naya (substance-oriented) and Paryayarthika Naya (mode-oriented) and how they apply to understanding reality.
   • Anekantavada vs. Ekantavada: The core Jain doctrine of Anekantavada (non-absolutism, multiplicity of viewpoints) is contrasted with Ekantavada (absolutism or one-sidedness) prevalent in other philosophies. The text uses analogies like fingers (thumb, index, etc.) and the relative nature of terms like "long" and "short" to illustrate how different aspects of reality are valid from their respective standpoints.
   • Anekantavada in Practice: The text explains how other philosophical schools mistakenly adopted one-sided views derived from Jain teachings, leading to their partial and often contradictory philosophies (e.g., eternalism vs. nihilism regarding the soul).
   • The Tri-Prashna (Threefold Examination): Jain philosophy is presented as passing the threefold test of Kash (ethical guidelines), Chhed (logical consistency of practices), and Tap (metaphysical soundness). Jainism is shown to excel in all three, while other philosophies fail, particularly due to their Ekantavada.

5. Detailed Explanation of Nyaya Terminology and Concepts:

   • Padartha (Categories/Entities): The text discusses the classification of entities into two types: nirapeksha (absolute, independent) and sa-apeksha (relative, dependent). Examples are provided to illustrate the difference.
   • Sambandhi (Related Entities): It explains how related entities are further categorized as savishayaka (having an object) and sapratyayogika (having a counter-entity).
   • Savisheyaka and Sapratyayogika Examples: Numerous examples are given to clarify these concepts, such as knowledge being savishayaka (related to an object) and absence (abhav) being sapratyayogika (related to a counter-entity).
   • Sapaksha-Nirapaksha (Relative-Nirapeksha): Detailed examples are provided to explain these concepts.
   • Nirupya-Nirupak (Determined-Determiner): This section elaborates on how relative qualities are understood and identified, often through a chain of determining and determined relationships.
   • Uddeshya-Vidheya (Subject-Predicate): The grammatical and logical concepts of subject and predicate in sentences are discussed, emphasizing how they form valid or invalid propositions (buddhi).
   • Vishishta-Vaishishtyavagahi Buddhi (Knowledge of the qualified by its qualifier): This complex concept, which relates to how we understand something qualified by its attributes, is explained with examples.
   • Four Types of Sambandha (Relations): The text details the four types of relations: Sanyog (conjunction), Samavaya (inherence), Swarupa (identity/own nature), and Tadatmya (identity/non-difference). Each is explained with examples and their applicability.
   • Avachhedaka (Limiter/Qualifier): The concept of Avachhedaka is explained in three ways: as a controller (niyantrak), a differentiator (vyavachhedak), and a determinant (jnapak). This is illustrated with examples to show how an attribute limits or defines a quality or substance.
   • Pratiyogi-Anuyogi (Counter-Entity-Adhikarana): The relationship between the counter-entity (which is related to the absence or the qualification) and the substrate (which holds the absence or the relation) is explained.
   • Reasons for the Origin of False Knowledge (Mithya Shruta): The text explains how other philosophical schools emerged by focusing on only one aspect (Naya) of reality, leading to one-sided and incorrect conclusions.
   • Causality (Karya-Karana Bhava): The text discusses the relationship between cause and effect, defining cause as something that necessarily precedes and relates to the effect. It also touches upon different types of causes like Upadan Karana (material cause) and Nimitta Karana (instrumental cause).
   • Five Causes in Jainism (Bhvithavyataadi Panch Karana): The Jain perspective on five types of causes is presented: Bhavitavyata (destiny/predetermination), Swabhava (inherent nature), Kala (time), Karma (actions), and Purushartha (effort/endeavor).
   • Rejection of an Ishvara as Creator: The text argues against the concept of a creator God, highlighting the inherent contradictions and philosophical problems associated with such a belief, and instead points to the principles of Karma and Purushartha as governing the universe.
   • Role of Arihant as an Extraordinary Cause: Arihants are presented not as creators but as extraordinary causes (Asadharana Karana) who reveal the path to liberation and whose influence makes other causes (like Bhavitavyata, Karma) favorable for spiritual progress.
   • Seven Categories (Sapt Padarth) as per Vaisheshika/Nyaya: The text outlines the seven categories recognized by these schools: Dravya (substance), Guna (quality), Karma (action), Samanya (generality), Vishesha (particularity), Samavaya (inherence), and Abhava (non-existence).
   • Types of Absence (Abhava): The text details the four types of non-existence recognized in Nyaya: Anyonyabhava (reciprocal non-existence), Pragabhava (prior non-existence), Dhvamsabhava (destruction-based non-existence), and Atyantabhava (absolute non-existence).
   • Pramana (Sources of Valid Knowledge): The text elaborates on the four types of Pramana in Nyaya: Pratyaksha (perception), Anumana (inference), Upamana (comparison), and Shabda (testimony/verbal authority).
   • Pratyaksha (Perception): This section explains perception through Indriya (senses) and Manas (mind), and the different types of Sannikarsa (contact) required for valid perception, including Laukika (ordinary) and Alaukika (extraordinary) Sannikarsa. It also discusses the Pratyaksha of Abhava (non-existence).
   • Anumana (Inference): A detailed explanation of inference is provided, including the structure of a syllogism (Panchavayava Vakya), the components like Paksha (minor term), Sadhya (major term), Hetu (middle term), Vyakti (pervasion), and Drishtanta (example). It also covers Hetvabhasa (fallacies of inference).
   • Upamana (Comparison): The role of comparison in gaining knowledge is explained with the example of understanding the word "Gavaya."
   • Shabda (Testimony): The validity of knowledge gained from reliable testimony (like scriptures or trustworthy individuals) is discussed, including concepts like Shaktartha (primary meaning) and Lakshanartha (secondary meaning).
   • Pramanuvada (Theory of Validity): The text touches upon the nature of validity of knowledge, contrasting Svatah-pramanya (self-validity) and Paratah-pramanya (validity dependent on external factors), and presenting the Jain viewpoint which considers knowledge to be intrinsically valid but its apprehension of validity can be para-graha (dependent on external factors in some contexts).
   • Chikikisha (Desire/Intention): The role of desire and intention in motivating action is discussed, along with the three types of effort (Prayatna) in Nyaya.

Key Figures and Influences:

The book acknowledges the contributions of prominent Jain scholars like Acharya Shri Bhuvanbhanu Surishwarji himself, as well as references to Acharya Shri Hirasuri, Mahopadyaya Yashovijayji, Acharya Shri Vijay Jagatachandrasuriji, Muni Shri Jayasundarvijayji, and Muni Shri Hirachandvijayji, all of whom played a role in the study and propagation of Nyaya within Jainism.

Overall Impression:

"Nyaya Bhumika" is a scholarly work that aims to demystify complex logical and philosophical concepts for a Jain audience. It showcases the depth of Jain thought by engaging with and contextualizing various Indian philosophical traditions, primarily through the lens of Anekantavada. The author's intention is to equip readers with the tools of logic to better understand and appreciate the nuanced truths presented in Jain scriptures and to engage in philosophical discourse effectively. The detailed table of contents suggests a comprehensive exploration of the subject, covering a wide range of topics from fundamental principles to specific logical categories and sources of knowledge.