Nyaya Kusumanjali

Here is a comprehensive summary of the Jain text "Nyāya Kusumanjali" by Muni Nyayavijaya, based on the provided pages:

Overview:

"Nyāya Kusumanjali" (Garland of Nyāya Flowers) is a significant Jain philosophical work authored by Muni Nyayavijaya, a disciple of Jainacharya Vijayadharmasuri. This particular edition, published by Vadilal Dahyabhai in Ahmedabad, features a Gujarati-English translation and commentary by Hiralal Rasikdas Kapadia, an Assistant Professor of Mathematics at Wilson College, Bombay. The book aims to expound the tenets of Jainism with clarity and detail, relating them to other philosophical systems.

Structure and Content:

The book is structured into five chapters, each focusing on distinct aspects of Jain philosophy and logic. The total number of verses is 180.

• Chapter I: Omniscience (Sarvajna-Siddhi) (Verses 1-15):

  • Begins with benedictions, including a brief biographical sketch of Lord Mahavira, highlighting his birth, naming, renunciation, endurance of suffering, and attainment of omniscience.
  • Discusses the difficulty of praising an omniscient being and the author's humble attempt.
  • Explains the two types of liberation: Jivan-mukti (liberation while living) and Para-mukti (final liberation).
  • Details the annihilation of Karmans and the establishment of omniscience as the path to Jivan-mukti.
  • Explains that Jivan-muktas are of two kinds: Tirthankaras and Samanya-Kevalins.
  • Critiques the doctrine of Ekanta-kshanika-vada (absolute momentariness, associated with Buddhism) and Jnanadvaita-vada (absolute monism of knowledge, possibly Advaita Vedanta).
  • Discusses the Sankhya and Vedanta philosophies, including Maya-vada (the doctrine of illusion).
  • Establishes the reality of Karma, asserting that it is material.
  • Distinguishes the soul from the sensory organs.
  • Defines consciousness (Chaitanya-vada) and asserts its distinction from the body.
  • Contemplates the nature of sound, arguing for its substantiality.
  • Addresses the creation of the universe, the Bauddha philosophy of Sunya-vada (nihilism), and the pervasiveness of the soul.
  • Concludes with an eulogy of the Jaina Siddhanta.

• Chapter II: Other Systems of Philosophy (Vividha-Drishți-Samīkṣā) (Verses 1-43):

  • Critically examines various philosophical viewpoints.
  • Debates the concept of creation and the role of God as a creator, questioning the motivations of compassion and purpose.
  • Critiques the idea that God causes Karmans to act, as this implies God's involvement in imperfection.
  • Questions God's role in managing the universe, suggesting that if God is omniscient and omnipotent, He should prevent evil and suffering.
  • Argues against the eternal nature of God's involvement in creation and His subsequent inaction.
  • Refutes Sunyavada (nihilism, associated with Buddhism) by highlighting its inability to explain practical realities and its self-contradictory nature.
  • Challenges Ekanta-kshanika-vada (absolute momentariness), arguing that it makes recognition, remembrance, and worldly transactions impossible.
  • Critiques Jnanadvaita-vada (absolute monism of knowledge), asserting that external objects are perceivable and that knowledge is intrinsically tied to objects.
  • Analyzes Sankhya philosophy, pointing out its conceptual inconsistencies regarding knowledge, the self (Purusha), bondage, and liberation.
  • Critiques Maya-vada (illusionism, associated with Vedanta), questioning the reality of Maya and its explanatory power.
  • Discusses Chaitanya-vada (the doctrine of consciousness), asserting that consciousness is not merely an attribute of the body and that the soul is the true seat of consciousness.
  • Establishes the reality of Karma, defining it as material (Pudgala) and the cause of bondage.
  • Argues against the soul being all-pervading (Vibhvutva), asserting its existence within the body's confines.
  • Discusses the substantiality of sound, differentiating it from an attribute of space.
  • Analyzes the concept of darkness, arguing for its substantiality rather than being a mere negation of light.
  • Concludes with an eulogy of the Bhagavad-vachana (teachings of the divine) and a reflection on the limitations of other philosophical systems.

• Chapter III: Logic (Pramana-Mīmāṃsā) (Verses 1-37):

  • Discusses the different systems' views on the number of Pramanas (valid means of knowledge).
  • Defines Pratyaksha (direct perception) and Paroksha (indirect knowledge) Pramanas and their subdivisions.
  • Explains Tarka (reasoning), Anumana (inference), Hetu (reason), Sadhya (what is to be proved), and Hetvabhasas (fallacies of Hetu).
  • Critically examines the validity of S'abda Pramana (verbal testimony) and argues for its distinctness from Anumana.
  • Analyzes the role of Tarka in establishing Vyapti (invariable concomitance) and Anumana.
  • Discusses the characteristics of a valid Sadhana (Hetu), critiquing the multi-characteristic definitions proposed by other schools and emphasizing Avinabhava (inseparable connection).
  • Defines Sadhya and its characteristics: Nirbadha (uncontradicted), Abhimata (desired), and Anischita (uncertain).
  • Categorizes different types of fallacies (Hetvabhasas) and examines the validity of Drishtanta (example).
  • Establishes Agama (scriptural testimony) as a valid source of knowledge when it aligns with perception and inference.
  • Critiques the concept of Sannikarsa (contact of senses with objects) as a Pramana, considering it only an instrumental cause.
  • Argues that the sense of sight is Aprapyakarin (cognizing without contact), while other senses (except mind) are Prapyakarin.
  • Defines knowledge as self-luminous and capable of revealing both itself and external objects.
  • Explains the functions of Pramana and Naya, and the characteristics of Pramata (the knower).
  • Introduces Sapta-bhangi (the doctrine of sevenfold predication) as a method of expressing reality from multiple viewpoints.
  • Explains Syadvada (the doctrine of "perhaps" or "from a certain standpoint") as the core of Jaina logic, reconciling seemingly contradictory attributes.
  • Discusses Samanya (generality) and Vis'esha (particularity), arguing that both are relative and interdependent.
  • Ennumerates the six Dravyas (substances) of Jainism: Jiva (soul), Dharma (medium of motion), Adharma (medium of rest), Akasa (space), Pudgala (matter), and Kala (time).
  • Concludes with a hymn of praise and a reflection on the superiority of the Jaina Siddhanta.

• Chapter IV: Miscellaneous Topics (Prakīrṇaka-Vicāra) (Verses 1-44):

  • Focuses on ethical principles and critiques practices from other traditions.
  • Expounds the virtue of Ahimsa (non-violence) as the cornerstone of Jainism and condemns animal sacrifice.
  • Critiques the Paurusheyatva (human authorship) of the Vedas and their claim to authority, particularly regarding sacrificial rites.
  • Condemns animal sacrifice in religious rituals, questioning the logic of gaining merit through such acts.
  • Criticizes the ritual of Pitṛtarpana (propitiation of manes).
  • Rejects the worship of cows (Gosparśa) and other deities like trees and fire, questioning the logic behind the veneration of inanimate objects or animals.
  • Defines the true nature of Deva (God), Guru (preceptor), and Dharma (religion), emphasizing detachment and compassion.
  • Discusses the lineage of Tirthankaras and their origin.
  • Explains the different types of Deva-puja (worship of God) and justifies image-worship as a means for concentration and remembrance.
  • Concludes with a firm assertion of the author's belief in Jainism and a prayer.

• Chapter V: Path to Liberation (Mokṣa-Mārga-Vivecanā) (Verses 1-46):

  • Outlines the path to liberation, defining Samyag-jnana (right knowledge) and Samyak-charitra (right conduct) as the means.
  • Explains the nine Tattvas (principles): Jiva (soul), Ajiva (non-soul), Punya (merit), Papa (sin), Asrava (influx of karma), Samvara (stoppage of influx), Nirjara (shedding of karma), Bandha (bondage), and Moksha (liberation).
  • Delves into the Ontology of Jiva, detailing the classification of souls based on the number of senses.
  • Explains the concept of Paryaptis (vital capacities) and the distinction between Paryapta (complete) and Aparyapta (incomplete) beings.
  • Discusses the ten Pranas (life-forces) and the five types of bodies.
  • Details the different realms of existence: the four types of gods and the seven hells.
  • Explains the Jaina cosmology, including the continents (Dvipas) and the nature of Loka (universe) and Aloka (non-universe).
  • Discusses the infinite nature of souls and the concept of Bhavyas (souls capable of liberation) and Abhavyas (souls incapable of liberation).
  • Asserts that liberated souls never return to Samsara.
  • Defines the different Gatis (states of existence) for living beings.
  • Explains Samyak-charitra, the five Mahavratas (great vows) for ascetics, and the twelve Anuvratas (minor vows) for householders.
  • Highlights the power of Yoga as a means to liberation.
  • Describes Siddhashila (the abode of the liberated) and the upward motion of liberated souls.
  • Discusses the eight qualities of the liberated soul.
  • Defines Para-mukti (final liberation) and the bliss associated with it.
  • Concludes by emphasizing that liberation is achieved through the dual means of right knowledge and right conduct, not through knowledge or action alone.
  • The book ends with a final prayer and praises to Lord Mahavira.

Key Philosophical Concepts:

• Ahimsa: Central ethical principle of Jainism, emphasizing non-violence in thought, word, and deed.
• Karma: A material substance that adheres to the soul, influencing its experiences and future births. The book elaborates on the reality and materiality of Karma.
• Pramana and Naya: Discusses the valid means of knowledge (Pramana) and the partial viewpoints (Naya) used to understand reality.
• Syadvada: The doctrine of conditional predication, acknowledging that reality is multifaceted and can be viewed from multiple perspectives. This is presented as the core of Jaina logic.
• Dravyas: The six fundamental substances of the Jain universe are explained: Jiva (soul), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), Pudgala (matter), and Kala (time).
• Moksha: The ultimate goal of liberation, achieved through the eradication of all Karmas, leading to eternal bliss, infinite knowledge, and infinite power.
• Pancha Parameshthi: The five supreme beings in Jainism (Arhat, Siddha, Acharya, Upadhyaya, Sadhu) are discussed.
• Image Worship: The book defends the practice of image worship as a tool for spiritual concentration and remembrance.

Translator's Contribution:

Hiralal Rasikdas Kapadia's translation and commentary are praised for their lucidity, force, and depth, reflecting the author's profound command of Sanskrit and his firm grasp of Jaina doctrines. Kapadia expresses gratitude to his friends and the author for their invaluable assistance in bringing this work to publication.

Significance:

"Nyāya Kusumanjali" serves as a comprehensive exposition of Jaina philosophy, logic, and ethics, making complex concepts accessible to readers. It highlights the rational and tolerant nature of Jainism, its emphasis on individual responsibility, and its universal appeal. The book also engages with and critiques other philosophical systems, showcasing the Jaina perspective on broader Indian philosophical discourse.