Nyaya Vidyamrut

Here's a comprehensive summary of the provided Jain text, "Nyaya Vidyamrut," in English:

The book "Nyaya Vidyamrut," authored by Darbarilal Kothiya, delves into the significance and historical development of Nyaya, a branch of knowledge in Jainism. Nyaya is also referred to as logic, argumentation, the science of investigation (Anvikshiki Vidya), and the science of reasoning (Hetuvidya or Hetuvad).

The text highlights that Venerable Anantavirya, in his commentary on Parikshamukha, referred to this Nyaya knowledge as Amrut (nectar). Parikshamukha, considered the foundational scripture of Jain Nyaya, was written by Venerable Manikyanandi. Anantavirya praised Manikyanandi for extracting this "nectar of Nyaya knowledge" from the ocean of words left by Venerable Akalanka. Just as nectar grants immortality, Nyaya knowledge imparts true understanding of reality, leading to liberation from the bondage of ignorance and worldly attachments, thereby making the soul immortal.

The term "Nyaya" itself is derived from the root 'in' (to go) with the suffix 'ghan' in the instrumental case, signifying that through which one definitively ascertains the meaning of things. The Tattvartha Sutra by Umaswami also states that knowledge of subjects like the soul is attained through Pramana (valid cognition) and Naya (modes of assertion). Therefore, studying Nyaya in the form of Pramana and Naya is not just necessary but essential for acquiring true knowledge. Hence, it is fitting to call this knowledge "nectar."

The text traces the lineage of Nyaya in Jainism. Seeds of this knowledge are found in the Tattvartha Sutra of Venerable Griddhprachha. The early development of Jain Nyaya is evident in the works of Venerable Samantabhadra, specifically his texts Devagama (Aptamimansa), Yuktyanusasana, and Svayambhustotra.

Samantabhadra is credited with ushering in a new era for Jain philosophy. Before him, the core tenet of Jainism, Syadvada (the doctrine of conditioned predication), was primarily presented in a scriptural, aphoristic form, with straightforward explanations and little need for elaborate argumentation. However, in Samantabhadra's time, the need for sophisticated logical reasoning became apparent. The 2nd-3rd century CE was a period of immense philosophical ferment in India, with brilliant scholars emerging across all schools of thought. Samantabhadra's Aptamimansa stands as testament to this, discussing and critically analyzing various extreme views like absolute affirmation (Bhavakanta) and absolute negation (Abhavakanta). Thus, Samantabhadra's era is considered the dawn of Jain Nyaya.

Following this foundational period, the monumental and comprehensive structure of Jain Nyaya was erected by the brilliant and sharp-minded logician, Akalanka. Akalanka's time witnessed even more intense philosophical debates than Samantabhadra's. He contended with prominent Vedic scholars like Bhartrihari (a proponent of linguistic monism), Kumarila Bhatta (a renowned Mimamsa scholar), and Udyotakara (a master of Nyaya). Simultaneously, he engaged with Buddhist logicians like Dharmakirti and his capable disciples and commentators such as Prajnkar, Dharmottara, and Karnakagomin. This era was characterized by a peak in scriptural debates and philosophical construction, where each scholar strived to establish their own position and refute opposing views. Debates often devolved into personal attacks, using derogatory terms like "animal" or "fool" to belittle opponents' doctrines. This period, considered the zenith of logical development, also saw a significant degradation of Nyaya, with the widespread use of fallacious arguments such as deception (Chala), the fallacy of the unproven (Jati), and the checkmate of debate (Nigrahasthana) being accepted as legitimate tactics. Extreme positions like momentary existence (Kshanikavada), voidism (Shunyavada), and consciousness-only (Vijnanavada) were vigorously defended, with an intolerant rejection of opposing views.

Akalanka, with his profound and penetrating insight, studied this situation and meticulously examined all philosophical schools. To do so, he had to live incognito in contemporary centers of learning like Kanchi and Nalanda. Due to a lack of proper understanding of the Syadvada-based logic established by Samantabhadra, Buddhist and Vedic scholars like Dignaga, Dharmakirti, Udyotakara, and Kumarila supported their prejudiced viewpoints and raised objections against Jain principles like Syadvada and Anekanta (non-absolutism). Therefore, Akalanka undertook immense efforts to achieve three remarkable feats:

1. He presented the true nature of Jain philosophy through scriptural debates and refuted the objections raised.
2. He purified and clarified the Syadvada-based logic, removing the blemishes attributed to it.
3. He made significant new contributions to the field.

This is why, out of his numerous works, four are dedicated solely to Nyaya. In these works, he addressed all the flaws pointed out by various debaters, rigorously analyzed their absolutist doctrines, and developed aspects of Jain Nyaya that had not yet fully flourished within Jain philosophy. His significant Nyaya works are:

1. Nyaya Vinischaya (with his own commentary)
2. Siddhi Vinischaya
3. Pramana Sangraha
4. Laghivasthraya (with his own commentary)

All four of these are composed in verse form.

The trajectory and direction set by Akalanka in Jain Nyaya were followed by all subsequent Jain logicians. Medieval scholars like Haribhadra, Virasena, Kumaranandi, Vidyānanda, Anantavirya (the first), Vadiraja, and Manikyanandi further developed his work and brought it to fruition. They expounded and strengthened his concise and often obscure statements through their own compositions. Notable Nyaya works from this period include Haribhadra's Anekantajayapataka and Shastravartasamuccaya, Virasena's extensive commentaries on the Dhavala and Jayadhavala treatises (which are rich in logic), Kumaranandi's Vadanayaya, Vidyānanda's Vidyānandamahodaya, Tattvarthashlokavarttika, Ashtasahasri, Pramanapariksha, Patrapariksha, Aptapariksha, Satyashasanapariksha, Anantavirya's commentary on Siddhi Vinischaya and Pramana Sangraha Bhashya, Vadiraja's Nyaya Vinischaya Vivarana and Pramana Nirnaya, and Manikyanandi's Parikshamukha.

The later period of Jain Nyaya's development can be considered to begin with Prabhachandra. Following in the footsteps of his predecessors, he wrote extensive commentaries that were unmatched in their scope and depth. His works include Laghiyasthayalamkara (also known as Nyayakumudachandra), a commentary on Akalanka's Laghivasthraya, and Prameyakamalamartanda, a voluminous and logical commentary on Manikyanandi's Parikshamukha. Both these commentaries showcase Prabhachandra's formidable logic and brilliant reputation. Other important commentaries include Abhayadeva's commentary on Sanmatitarka and Vadideva Suri's Syadvadarattnakara (commentary on Pramananayatatvalokalankara), both of which are influenced by Prabhachandra's logical methodology.

In this later period, the capacity for creating original works diminished, and the focus shifted to writing commentaries. Notable Nyaya works from this era include Laghu Anantavirya's Pratheyaratnamala (a brief commentary on Parikshamukha), Abhayadeva's commentary on Sanmatitarka, Devaguru's Pramananayatatvalokalankara and his own commentary Syadvadarattnakara, Abhayachandra's Laghiyasthayatatparyavritti, Hemachandra's Pramanamimamsa, Mallisena's Syadvadamanjari, Ashadhar's Pratheyaratnakara, Bhavasena's Vishvatatvaprakasha, Ajitsena's Nyayamanidipika, Dharmabhushana's Nyayadipika, Charukirti's Arthaprakeshika and Pratheyaratnalankara, Vimaldas's Saptangi-tarangini, Narendra-sen's Pramana-Pratheyakalika, and Yashovijaya's Ashtasahasri-vivarana, Jnanabindu, and Jain Tarka Bhasha. These are significant contributions to Nyaya literature. After this, the stream of Jain Nyaya largely subsided. However, in the 20th century, scholars like Shri Ganeshprasad Varni, Pandit Manichandra, Pandit Sukhlalji, Pandit Dalsukhbhai Malvania, and Pandit Mahendra Kumar are recognized for their deep study of Nyaya, their editorial work on Nyaya texts, and their scholarly introductions to them.

The text emphasizes the immense benefits of studying Nyaya. It sharpens intellect, enhances logical reasoning, and cultivates the ability to analyze and present arguments effectively. A student of Nyaya gains a critical perspective, enabling them to discern truth. The study of Nyaya also fosters practical wisdom, teaching one to be tolerant of diverse viewpoints while striving to guide others towards truth through reasoned discourse rather than coercion. Jainism's ability to endure in India is attributed to its inherent tolerance and reasoned approach, unlike some other philosophies that perished. Engaging with Nyaya and philosophical texts is crucial for dispelling blind faith, understanding reality, and harmonizing different ideas. The critical analysis found in Nyaya texts aims solely at the revelation and acceptance of truth, akin to the critique of a false claim in a court of law.

The influence of Nyaya is pervasive, extending to grammar, literature, politics, history, and theology. No subject remains untouched by its impact. The brilliance of Nyaya is evident in high-level works of grammar and literature. Those who study grammar and literature often feel the need for Nyaya knowledge to enhance their comprehension. To achieve any form of scholarship or create literary works, a sharp and active mind is essential, and Nyaya is instrumental in developing such a mind. Just as gold is tested on a touchstone, the pursuit of scholarship and literary creation requires the practice of Nyaya.

A skilled practitioner of Nyaya can excel in all directions and achieve significant progress in any field, as failure is unlikely if one is deeply inspired by the essence of Nyaya texts rather than merely possessing them. While natural logical ability is rare, learned logical ability is acquired through the study of Nyaya. Therefore, those lacking natural reasoning skills should not be discouraged but should strive to gain it through Nyaya studies, thus contributing significantly to literature and society.

The great scholars and intellectuals like Samantabhadra, Akalanka, and Vidyānanda became masters through their study of Nyaya. By thoroughly understanding the foundational works of Nyaya, they provided invaluable texts that continue to illuminate us today. It is our duty to spread the brilliance of these gems to every corner of the world, thereby enhancing the glory of the Jain tradition and the influence of Jain philosophy. In essence, Nyaya knowledge is highly beneficial and essential for both worldly and spiritual pursuits.