Nyayasindhu Prakaranam

The provided text is the index (विषयानुक्रमणिका) and the initial pages of the Jain text "Nyayasindhu Prakaranam" (न्यायसिन्धुप्रकरणम्) authored by Acharya Vijaynemisuri. The index is extremely extensive, spanning from page 6 to page 36, and covers a vast array of philosophical, epistemological, and logical discussions within the Jain tradition, as well as critiques of other Indian philosophical schools.

Here's a comprehensive summary based on the index and initial pages:

Book Title: Nyayasindhu Prakaranam (न्यायसिन्धुप्रकरणम्) Author: Acharya Vijaynemisuri (आचार्य श्री विजयनेमिसूरीश्वर), a prominent scholar from the Tapogachha lineage. Publisher: Chimanlal Gokaldas, Ahmedabad. Context: The book is a profound philosophical treatise that delves deeply into Jain epistemology, ontology, and logic, engaging in extensive debate with and refutation of various other philosophical systems prevalent in India.

Key Themes and Content (as indicated by the index):

The "Nyayasindhu Prakaranam" is structured as a systematic exposition and defense of Jain philosophical principles, often by contrasting them with and refuting the doctrines of other schools. The main areas of discussion include:

1. Epistemology (Pramana):

   • Nature of Knowledge (Jnana): Explores the intrinsic nature and instrumental characteristics of knowledge, differentiating between self-illuminating (svaprakasha) and other-illuminating (paraprakasha) knowledge. It defends the Jain concept of self-luminosity.
   • Valid Means of Knowledge (Pramana): Discusses the definition and validity of various means of knowledge, including perception (pratyaksha), inference (anumana), and testimony (agama).
   • Critique of Other Pramanas: Critically examines and refutes the epistemological theories of various schools like Buddhism (especially Sautrantika, Yogachara, Madhyamika, Vaibhashika), Vedanta, Sankhya, Mimamsa (Prabhakara and Bhatta schools), Nyaya, and Charvaka.
   • Svaprakasha Vada (Self-luminosity Theory): A significant portion is dedicated to establishing the Jain theory of self-luminosity of knowledge, contrasting it with the theories of others.
   • Savikalpaka vs. Nirvikalpaka: Debates on the validity of conceptualized (savikalpaka) versus non-conceptualized (nirvikalpaka) perception, particularly in response to Buddhist arguments.
   • Pramanyavada (Theory of Validity): Discusses whether the validity of knowledge is intrinsic (svatah) or extrinsic (paratah), offering the Jain perspective.

2. Ontology and Metaphysics:

   • Nature of Reality: Explores the nature of reality, discussing concepts like substance (dravya), qualities (guna), and modes (paryaya).
   • Jain Ontology: Explains the Jain understanding of reality, including the soul (atma), matter (pudgala), space (akasha), time (kala), merit (dharma), and demerit (adharma).
   • Critique of Other Ontologies: Refutes concepts like eternalism, momentaryism (Buddhism), theistic creation (Nyaya, Mimamsa), and the materialistic worldview of Charvaka.
   • Svatantra Vada (Independent Existence): Discusses the existence of things independently and their relation to knowledge.
   • Pudgala (Matter): Details the atomic nature and properties of matter, including sound (shabda), and its relation to perception and other senses.
   • Theories of Causality (Shakti): Explains the Jain theory of inherent causal powers (shakti) and contrasts it with the views of Mimamsa and Nyaya.
   • The Concept of God (Ishvara): Critically analyzes and refutes the Nyaya concept of God as the creator and controller of the universe, arguing against theistic arguments.

3. Logic and Syllogism (Anumana):

   • Inference: Discusses the structure and validity of inference, including the concepts of the probans (linga), the probandum (sadhyam), and the probans' relation to the subject (paksha).
   • Fallacies (Dosa): Analyzes various fallacies in reasoning, particularly those found in other schools, and refutes Buddhist and other arguments.
   • Anekanta Vada (Non-absolutism) and Syadvada (Conditional Predication): The book strongly upholds the Jain doctrine of manifold aspects of reality (anekanta) and the seven-valued logic (syadvada). The index indicates extensive discussions on the structure, application, and defense of Syadvada against various critiques, including those from Vedanta, Buddhism, and Charvaka. The text asserts that Syadvada is the most comprehensive and logical approach to understanding reality.
   • Naya (Standpoints): Explains the different standpoints (naya) in Jain logic, such as Naigama, Sangraha, Vyavahara, Rjusutra, Shabda, Samabhirudha, and EvamBhuta, and their role in understanding reality. It also discusses the concept of Nihshepa.

4. Critique of Specific Schools:

   • Buddhism: Extensive refutations of Buddhist theories of momentariness (kshanikavada), egolessness (anatman), external world denial (yogachara), emptiness (shunyavada), and the nature of perception and inference.
   • Vedanta: Critiques the concept of Brahman, Maya, and the non-dualistic (advaita) worldview.
   • Sankhya: Refutes the Sankhya dualism of Purusha and Prakriti, the theory of evolution, and the concept of Satkaryavada.
   • Mimamsa: Criticizes the theories of Mīmāṃsā regarding the eternity of the Vedas, the nature of testimony, and the concept of validity.
   • Nyaya: Challenges Nyaya's theories of God, causality, senses, and the nature of the soul.
   • Charvaka: Refutes the materialistic and atheistic doctrines of Charvaka, emphasizing the reality of the soul, karma, and the validity of means of knowledge beyond perception.

5. Polemics and Defense:

   • The author consistently defends Jain viewpoints by dismantling the arguments of opposing schools, highlighting their internal inconsistencies and logical flaws.
   • The extensive index reveals a thorough engagement with the philosophical landscape of ancient India, demonstrating Acharya Vijaynemisuri's mastery of various doctrines.

Overall Significance:

"Nyayasindhu Prakaranam" appears to be a major work in Jain philosophy, serving as a robust defense and systematic exposition of Jain logic and epistemology. It demonstrates a deep understanding of rival philosophical systems and employs rigorous argumentation to establish the superiority of the Jain perspective, particularly emphasizing the principles of Anekantavada and Syadvada. The detailed index suggests that the book aims to provide a comprehensive understanding of the Jain approach to knowledge, reality, and logic, while simultaneously offering a critical evaluation of competing philosophical frameworks.