Nyayavatara

Here's a comprehensive summary of the Jain text "Nyayavatara" by Manikysagarsuri, based on the provided pages:

Book Title: Nyayavatara (न्यायावतार) Author: Siddhasen Diwakar (श्रीसिद्धसेनदिवाकर), with a commentary (Deepika) by Anandasagar Suri (श्रीआनन्दसागरसूरि) and edited by Manikysagarsuri (श्रीमाणिक्यसागरसूरि). Publisher: Agamoddharak Granthamala (आगमोद्धारक ग्रन्थमाला)

Overall Purpose and Significance:

The "Nyayavatara" is a foundational text in Jain logic and epistemology. It aims to establish the validity and nature of knowledge (pramana) and reality (meya) according to Jain philosophy. The commentary by Anandasagar Suri makes the original, complex work accessible, and the edition by Manikysagarsuri ensures its availability. The book is presented as the 27th gem in the Agamoddharak Granthamala series, highlighting its importance in preserving and promoting Jain scriptures.

Key Themes and Structure (Based on the Table of Contents - 'Vishayanukramah'):

The book systematically explores the principles of Jain logic, covering the following major areas:

1. Introduction and Preliminaries (Pages 5-6):

   • Purpose and Context: The text begins by acknowledging the profound nature of Siddhasen Diwakar's work, stating that even highly intelligent individuals found it complex. Anandasagar Suri's commentary was created to elucidate these difficult concepts for the benefit of Jain scholars and seekers.
   • Praise for Mentors: The introductory sections include prayers and salutations to Lord Mahavir and Anandasagar Suri, reflecting the tradition of venerating spiritual teachers.
   • Founding of Agamoddharak Granthamala: The editorial notes mention the establishment of the Agamoddharak Granthamala in Kapadvanj, emphasizing its mission to publish important Jain texts.

2. Theory of Knowledge (Pramana):

   • Definition and Classification (Pages 19-20): The core of the text is the definition and classification of valid knowledge (pramana). It defines pramana as "knowledge that cognizes both self and other, free from error."
   • Two Main Types: Prana is primarily divided into two categories:
     • Pratyaksha (Perception): Direct and immediate knowledge, free from sensory or mental intervention (Pages 20-21, 23-25). The text elaborates on the nature of perception, including its distinction from ordinary sensory perception and its inherent validity.
     • Paroksha (Inference/Indirect Knowledge): Knowledge derived through intermediaries, such as the senses or intellect (Pages 20-21, 25-26). This includes various forms of indirect cognition.
   • Rejection of Other Philosophies: The text critiques the epistemological views of other philosophical schools (like Charvakas, Buddhists, Nyaya, Mimamsa, Vedanta) regarding the nature and scope of pramana, highlighting their limitations and contradictions from the Jain perspective.
   • The Nature of Valid Knowledge: The text emphasizes that valid knowledge (pramana) is invariably true and non-contradictory. It discusses how certainty is achieved and the role of reasoning in establishing the validity of knowledge.

3. Inference (Anumana) and its Components (Pages 26-43):

   • Establishing the Validity of Anumana: A significant portion is dedicated to establishing the validity of inference as a means of knowledge, countering arguments against it.
   • The Mark of Inference (Lingam): The text defines the necessary characteristics of an inferential sign (lingam), often referred to as the 'three-regulated' or 'five-regulated' in Indian logic, and explains its role in connecting the mark to the object of inference.
   • The Subject of Inference (Paksha): It details the concept of the 'paksha' (proposition or thesis) and the necessity of its statement in inferential reasoning.
   • The Argument (Hetu): The text discusses the proper way to present the inferential reason (hetu) and the fallacies that can arise.
   • Examples and Fallacies: It provides examples to illustrate the concepts and discusses various logical fallacies (hetvabhasas) related to inference.
   • The Example (Drishtanta): The role and types of examples (sadharmya and vaidharmya drishtanta) used in arguments are explained, along with their potential flaws.

4. Verbal Testimony (Shabda Pramana) and Sacred Scriptures (Agama):

   • Nature of Shabda Pramana: The text defines verbal testimony as a valid source of knowledge, derived from reliable pronouncements.
   • The Authority of Agamas: It emphasizes the supreme authority of Jain scriptures (Agamas) as a source of truth, arguing that their validity stems from the omniscience (sarvajnatva) of the Tirthankaras.
   • Critique of Other Scriptures: The text implicitly (and at times explicitly, as seen in the detailed table of contents discussing various philosophical debates) critiques the validity of scriptures from other traditions when they contradict Jain principles.

5. The Self (Atman/Jiva):

   • Proof of the Self: The text asserts the existence of the self (Atman or Jiva) as the knower, agent, and experiencer. It presents arguments for its existence and nature.
   • Self-Cognition: It highlights the self-luminous and self-cognizing nature of the soul.
   • Agency and Experience: The soul's role as an agent (karta) and experiencer (bhokta) of actions and their consequences is discussed.
   • The Nature of Existence: The text upholds the Jain doctrine of Anekanta (non-absolutism), explaining that reality is multifaceted and can be viewed from different perspectives (nayas).

6. The Doctrine of Nayas and Syadvada:

   • The Role of Nayas: The text elaborates on the concept of 'nayas' (standpoints or perspectives) as partial truths that, when combined, lead to a complete understanding of reality.
   • Syadvada (Conditional Predication): It explains the principle of Syadvada, the doctrine of manifold predication (e.g., 'Syadasti', 'Syannasti', 'Syadasti-nasti'), as the framework that integrates these partial truths into a comprehensive and non-contradictory view of reality. This is presented as the essence of the Jina's teachings and the true nature of scripture.

7. Omniscience (Sarvajnatva):

   • Theological Foundation: A significant section is dedicated to proving the omniscience of the Tirthankaras, which forms the basis for the authority of the Agamas.
   • Arguments for Sarvajnatva: The text presents arguments using various forms of knowledge (perception, inference, testimony) to establish that a being can possess complete and perfect knowledge of all realities.

8. The Goal of Knowledge (Pramana Phalam):

   • Direct Result: The immediate fruit of knowledge is the removal of ignorance (ajnana).
   • Consequential Results: For the liberated soul (Kevalin), the ultimate fruit is eternal bliss and equanimity. For those still in bondage (chhadmastha), the consequential fruit is the accumulation of merit and the attainment of desired outcomes through right knowledge and action, leading towards liberation.

9. Debates and Refutations:

   • The text engages in extensive debates with other philosophical systems, refuting their assertions on topics like the nature of the self, the existence of God, causality, and the nature of reality. This is evident from the detailed table of contents.

10. Anumana and its Refutation of Creationism:

    • A considerable portion (pages 114-149) is dedicated to refuting the concept of a creator God and the creation of the universe. It analyzes various creation myths and philosophical arguments from other traditions (Brahmanical, Vaishnavite, Shaivite, Buddhist) and demonstrates their inconsistencies from a Jain perspective, ultimately supporting the Jain view of an eternal, uncreated universe governed by karma and natural laws.

11. Conclusion and Colophon:

    • The text concludes with verses of auspiciousness and the mention of the author's lineage and the purpose of the commentary.

Commentary by Anandasagar Suri:

The Deepika commentary is described as making the difficult text accessible, explaining complex philosophical points, and providing detailed analysis of logical arguments and counter-arguments. The editor, Manikysagarsuri, ensured the accuracy and clarity of this edition.

Overall Impression:

"Nyayavatara" is a rigorous and comprehensive exploration of Jain logic and epistemology. It aims to provide a sound foundation for understanding reality based on valid knowledge, emphasizing the unique Jain perspective, particularly the doctrines of Anekanta and Syadvada, and the authority of the Agamas. The commentary significantly enhances the text's readability and utility for students of Jain philosophy.