Nyaya Bhuvanbhanu - Book Summary

Here's a comprehensive summary of the Jain text "Nyaya Bhuvanbhanu" by Jaysundarvijay, based on the provided pages:

Book Title: Nyaya Bhuvanbhanu (ન્યાયભુવનભાનુ) Author: Pandit Jaysundarvijay (formerly Pandit Jaysundar Ganivara, now Acharya Jaysundarsuri Maharaj Saheb) Publisher: Divya Darshan Trust, Dholka Catalog Link: https://jainqq.org/explore/004963/1

Overall Purpose and Context:

"Nyaya Bhuvanbhanu" is a foundational text designed to introduce the principles of Jain logic (Nyaya Shastra) to new students and practitioners. It is based on the larger, more comprehensive work "Nyayabhumika" by the revered Acharya Shrimad Vijay Bhuvanbhanusurishwarji Maharaj Saheb. The author, Pandit Jaysundarvijay, has compiled this concise text with the aim of simplifying complex philosophical concepts, especially the specialized terminology found in classical Jain scriptures. The book serves as a stepping stone for understanding the intricate systems of Indian philosophy, particularly Jainism, and aims to clarify common points of confusion for students.

Key Themes and Content Summary:

The book is structured into two main parts (Khand):

Part 1: Pramana Shastra Sopana (The Steps of Epistemology)

This section lays the groundwork for understanding Jain philosophy by focusing on the theory of knowledge and valid means of knowledge (Pramana).

Introduction to Nyaya: The text begins by acknowledging the vastness of Jain philosophy, comparing it to an ocean, and positioning other philosophical schools (Jain and non-Jain) as mere droplets. It emphasizes the Jain perspective of seeing reality from multiple viewpoints (Syadvada, Anekantavada).
Importance of Studying Other Philosophies: The author stresses the need to study both Jain and non-Jain philosophies with a deep understanding to avoid accusations of bias and to make informed decisions about truth.
Definition and Nature of Pramana (Valid Knowledge):
- The book explores various etymological and philosophical definitions of "Pramana," ultimately defining it as "true knowledge" (Satya Gyan) that leads to successful action or avoidance.
- It differentiates between "Pramana" (right knowledge) and "Apramana" or "Mithya Gyan" (wrong knowledge/delusion).
- Key definitions of Pramana include:
  - Knowledge that accurately reflects the nature of reality.
  - Knowledge that measures or ascertains reality.
  - Self-aware and other-aware knowledge.
  - Right determination or ascertainment that conforms to reality.
  - Knowledge of an object possessing a particular quality, or knowledge that has a particular quality.
- The text meticulously explains the concept of Dharmi (bearer of qualities) and Dharma (qualities) with numerous examples, clarifying how qualities reside within substances and how 'that-ness' or 'what-ness' is a Dharma.
Types of Pramana:
- Pratyaksha Pramana (Direct Perception):
  - Distinguishes between Paramarthika Pratyaksha (absolute direct perception – Kevala Jnana, Manahparyavaya, Avadhi Jnana) and Samyavaharika Pratyaksha (conventional direct perception – through senses and mind).
  - Explains the process of sense perception according to Nyaya, involving the contact (Sannikarsa) between the sense organ, the object, the mind, and the soul.
  - Discusses the nature of visual perception (Chakshusha Pratyaksha) and the debate on whether the eye is prapya-kari (requires physical contact) or aprapya-kari (sees from a distance). Jain philosophy advocates for aprapya-kari.
  - Explains auditory perception (Shravana Pratyaksha), the nature of sound (as a substance in Jainism), and the debate on sound production.
  - Describes mental perception (Manasa Pratyaksha) of internal states like happiness and sorrow, and self-awareness.
  - Touches upon Yogi Pratyaksha (direct perception through yogic powers).
- Paroksha Pramana (Indirect Knowledge):
  - Anumana Pramana (Inference):
    - Explains inference as the knowledge of the unknown (Sadhyas) through the known (Ling/Hetu) based on an established relationship (Vyati).
    - Differentiates between Swarthanumana (inference for oneself) and Pararthanumana (inference for others), detailing the five-membered syllogism (Panchavayava Vakya) used in formal logic: Pratigya (Proposition), Hetu (Reason), Udaharana (Example with Vyapti), Upanaya (Application), and Nigamana (Conclusion).
    - Explains the concept of Vyapti (Invariable Concomitance) in detail, using examples like smoke (vyapya) and fire (vyapak) to illustrate the relationship where the presence of one invariably indicates the presence of the other. It elaborates on the concept of 'non-occurrence without the other' (Avinabhav), where the absence of the pervader implies the absence of the pervaded.
    - Discusses the five characteristics of a valid Hetu (reason): Pakshasattva (presence in the subject), Sapakshasattva (presence in similar instances), Vipaksha-avrittitva (non-presence in dissimilar instances), Abadhitattva (non-contradiction), and Asat-pratipakshitattva (absence of counter-arguments).
    - Details various fallacies of inference (Hetvabhas) like Asiddhi (unproven reason), Viruddha (contradictory reason), Anaikantika (undetermined reason), Badhita (contradicted reason), and Satpratipaksha (reason contradicted by another valid reason).
  - Upamana Pramana (Analogy): Explains how knowledge of an unknown object is gained by comparing it to a known object based on similarity, using the example of understanding what a horse is after seeing a donkey and being told "A horse is like a donkey." This includes the connection between a word (Sanjna) and its meaning (Sanjni).
  - Shabda Pramana (Testimonial Knowledge): Focuses on "Shabdabodha" – the understanding derived from words. It explains that hearing words is Shrvana Pratyaksha, but the mental grasping of the meaning is Shabdabodha. This relies on the knowledge of the relationship between words and their meanings (Sanketa/Vritti). It differentiates between Shaktyartha (primary meaning) and Lakshyartha (secondary/metaphorical meaning).
  - Arthapati Pramana (Postulation/Implication): Knowledge derived by inferring an unstated cause or circumstance to explain a known fact. Example: Devadatta, who is thin, does not eat during the day; therefore, he must eat at night.
  - Abhava Pramana (Knowledge of Non-existence): Knowledge of the absence of something. Different schools have varying views on whether this is a separate valid means of knowledge or reducible to others. Jainism views abhava as a non-positive aspect of reality, intrinsically related to the existence of its counter-positive.
Theories of Reality and Categories (Prakarana-based analysis):
- The text touches upon the Jain view of substance (Dravya), qualities (Guna), and modes (Paryaya).
- It contrasts the Nyaya/Vaisheshika categories (Dravya, Guna, Karma, Samanya, Vishesha, Samavaya, Abhava – 7 categories) with the Jain categories (Dravya, Guna, Paryaya). It elaborates on the nature of Dravyas (Jiva, Ajiva, Pudgala, Dharmastikaya, Adharmastikaya, Akash, Kala) and their qualities.
- It explains the Nyaya-Panchabhuta (Earth, Water, Fire, Air, Ether) and their constituent Paramanu, contrasting them with Jain understanding.
- It discusses the nature of the Soul (Atma) according to different philosophies (Jain, Nyaya, Vedanta, Buddhism, etc.), highlighting the Jain view of an infinite soul.
- It details various qualities (Guna), actions (Karma), universals (Samanya/Jati), particulars (Vishesha), and inherence (Samavaya) as understood in Nyaya.

Part 2: Navya Nyaya (New Logic)

This section delves into more advanced logical concepts and terminology, likely building upon the foundations laid in the first part.

Concepts of Relativity (Sasambandhi) and Non-Relativity (Asasambandhi): Differentiates between concepts that require a relationship for understanding (like Father-Son, knowledge of an object) and those that are understood independently (like Abhava, Samavaya, or self-awareness).
Nirupya-Nirupak (The Determined and the Determiner): Explains the relationship where one entity determines or reveals another. For example, knowledge determines the 'knowableness' (Vishayata) in the object, and the object determines the 'knowableness' in the knowledge.
Pratiyogi-Anuyogi (The Counter-Positive and the Correlate): Crucial for understanding non-existence (Abhava). It details how the meaning of negation depends on identifying which entity is absent (Pratiyogi) and where it is absent (Anuyogi).
Avachchhedak (Limiter): Explains how specific properties or circumstances limit the scope or applicability of a concept or relation. For instance, the property of 'being a monk' (Sadhutva) is delimited by Jain tenets (Jinokta-tattva) for achieving liberation, distinguishing it from other renunciatory paths. This is a key concept in Navya Nyaya for resolving logical subtleties.
Arguments and Fallacies (Tarka and Dosha):
- Explains Tarka as logical reasoning or an argument used to establish a point or refute an opponent.
- Details various logical fallacies (Dosha) that invalidate an argument, such as Anyaonyashraya (mutual dependence), Chakrak (circularity), Atmashraya (self-dependence), and Anavastha (infinite regress).
- Discusses concepts like Upadhi (superimposed condition causing false inference), Laghavatarka (principle of parsimony), and Aprayojakatva (lack of a definitive argument).
Types of Knowledge (Buddhi): Elaborates on Nirvikalpa (indeterminate perception), Savikalpa (determinate perception), and Vishishtavaishishtya-avagahi Buddhi (knowledge of the qualified qualifying the qualified).
Relationships (Sambandha): Details various types of relationships like Samyoga (conjunction), Samavaya (inherence), Tadayatmyam (identity), Svarupa (natural relation), Vishayata (subject-object relation), and Paryapti (sufficiency).

Author's Philosophy and Approach:

The author, Acharya Jaysundarsuri, humbly attributes the merit of the book to his Gurudev, Acharya Bhuvanbhanusurishwarji.
He emphasizes that this book is a simplified compilation of his own teaching method and the way he resolved students' doubts, making it a nuanced version of "Nyayabhumika."
The book prioritizes clarity for beginners, avoiding overly subtle or complex analyses that will be encountered in more advanced studies.
The author's tone is respectful of tradition while aiming to make the complex subject accessible.

Significance and Target Audience:

"Nyaya Bhuvanbhanu" is crucial for:

Jain Monks and Nuns: Particularly those beginning their study of logic and philosophy.
Lay Jains: Individuals interested in a deeper understanding of Jain philosophical principles and logic.
Students of Philosophy: Anyone seeking a clear introduction to Indian logic, specifically within the Jain framework.

The book's structure and simplified explanations make it an invaluable resource for building a strong foundation in Jain Nyaya Shastra.