Nyayavatara And Nayakarnika

This comprehensive summary is based on the provided Jain text, specifically focusing on Siddhasena Divakara's Nyāyāvatāra and Vinayavijaya's Nayakarnikā, as presented in the compiled volume.

Book Title: Nyāyāvatāra and Nayakarņikā Author(s): Siddhasena Divākara, Vinayavijaya, A. N. Upadhye (Editor) Publisher: Jaina Sahitya Vikas Mandal, Bombay Publication Year: 1971

This volume is a significant contribution to Jainological studies, bringing together foundational texts on Jaina logic and philosophy. It includes the Nyāyāvatāra of Siddhasena Divākara, the Nayakarnikā of Vinayavijaya, and other related works, meticulously edited by Dr. A. N. Upadhye.

I. Siddhasena Divākara's Nyāyāvatāra:

• Nature and Significance: The Nyāyāvatāra is identified as the earliest Jaina manual dedicated purely to logic. It serves as an introductory text, laying the groundwork for understanding Jaina logical principles, particularly Anekānta-vāda. Its composition is seen as an attempt to provide Jainas with a systematic treatise on logic, potentially in response to or in dialogue with Buddhist logic (like Dharmakirti's Nyāyabindu).
• Authorship and Date: The authorship of the Nyāyāvatāra is attributed to Siddhasena Divākara, a prominent Jaina philosopher and poet, possibly associated with the court of Vikramaditya. Determining Siddhasena Divākara's precise date is complex, with scholarly estimates ranging from the 1st century B.C. to the 7th century A.D. However, evidence suggests he flourished around the Gupta period (c. 376-414 A.D.), possibly contemporary with Chandragupta II. The text's influence on later authors like Haribhadra (c. 750-800 A.D.) places him earlier than them. Some scholars also associate him with the Yāpanīya Samgha, a Jaina sect prevalent in South India.
• Content: The Nyāyāvatāra defines and discusses key concepts in logic, including:
  • Pramāṇa: Valid knowledge, defined as that which illumines itself and other things without obstruction. It is divided into pratyakşa (direct perception) and parokşa (indirect knowledge).
  • Pratyakşa: Direct knowledge, including sensory perception.
  • Parokşa: Indirect knowledge, encompassing inference (anumāna) and verbal testimony (śabda).
  • Anumāna: Inference, defined by the inseparable connection (vyāpti) of the middle term (hetu/linga) with the major term (sādhya). It is further categorized into svārthānumāna (inference for oneself) and parārthānumāna (inference for others). The text outlines the structure of parārthānumāna with its various members (e.g., proposition, reason, example).
  • Hetvābhāsa: Fallacies of inference, categorized into fallacies related to the minor term (pakṣābhāsa), the middle term (hetvābhāsa), and the example (dṛṣṭāntābhāsa).
  • Naya: Standpoints or aspects of viewing reality. The text elaborates on the seven principal nayas: Naigama, Samgraha, Vyavahāra, Rju-sūtra, Sabda, Samabhirūḍha, and Evambhūta.
  • Syādvāda: The Jain doctrine of manifold predication, which acknowledges that reality is many-sided and can be described from various viewpoints, often presented as the sapta-bhangi (seven-fold predication).
  • Jiva: The soul, described as the knower, doer, enjoyer, self-illuminating, undergoing change, realized in self-consciousness, and distinct from physical elements.
• Commentaries: The volume includes the Vivṛti (commentary) of Siddharși, which provides detailed explanations of the Nyāyāvatāra. Other commentaries mentioned in the bibliographic survey include those by Devabhadra and Śāntyācārya.

II. Siddhasena Divākara's Other Works:

• Dvātrimsikās: Siddhasena is traditionally credited with thirty-two Dvātrimsikās (works of thirty-two verses), though only twenty-one are currently available. These works cover diverse topics, including hymns to Mahāvīra (the first five), philosophical discussions, critiques of non-Jaina systems (Veda, Nyāya, Sāṁkhya, Bauddha, Ājīvika), and treatises on argumentation (Vāda). Some Dvātrimsikās are identified as Stutis (hymns). The authorship of some Dvātrimsikās, particularly the 21st, is attributed to a different Siddhasena.
• Sanmati-Sūtra (also known as Sanmati-tarka or Sanmati-prakaraṇa): This is considered Siddhasena's magnum opus, expounding Anekānta-vāda and related topics in Prakrit. It is divided into three kāṇḍas (sections) and discusses Nayas, Jñāna and Darśana, and the nature of Dravya, Guņa, and Paryāya, stressing the supreme importance of Anekānta. It is highly respected in both Svetāmbara and Digambara traditions.
• Kalyāṇamandira-stotra: While traditionally attributed to Siddhasena Divākara, scholarly consensus suggests this hymn is likely composed by another author named Kumudacandra, who is distinct from Siddhasena Divākara.

III. Vinayavijaya's Nayakarņikā:

• Nature and Significance: The Nayakarnikā is described as a manual for understanding Jaina logic, particularly the Naya-vāda (philosophy of standpoints). It is praised for its clarity, brevity, and accessibility, making complex Jaina philosophical concepts understandable to a wider audience.
• Author: Śrī Vinayavijaya Upādhyāya was a renowned Jaina logician of the 17th century A.D. He was a contemporary and associate of the equally famous scholar Śrī Yaśovijaya. Vinayavijaya was a prolific writer, with significant works in Sanskrit and Gujarati, including commentaries on scriptures and original treatises on logic and philosophy.
• Content: The Nayakarnikā elaborates on the Jaina philosophy of nayas (standpoints). It explains the importance of understanding things from multiple perspectives to gain complete knowledge, warning against the dangers of one-sided views (ekānta-vāda). It details the seven principal nayas:
  1. Naigama: Non-distinguished standpoint, considering both general and specific properties.
  2. Samgraha: Collective or generic standpoint, focusing on general properties.
  3. Vyavahāra: Practical standpoint, focusing on particular attributes.
  4. Rjusūtra: Straight-expression standpoint, focusing solely on the present state of a thing.
  5. Sabda: Verbal standpoint, treating synonyms as having the same sense.
  6. Samabhirūḍha: Subtle standpoint, distinguishing synonyms based on etymological grounds.
  7. Evambhūta: Such-like standpoint, recognizing a thing only when it performs its natural function. The text also touches upon the nikṣepas (modes of recognizing things – Nāma, Sthāpanā, Dravya, Bhāva) and their relation to the nayas. It highlights the ultimate goal of Jainism as the liberation of the soul (mokṣa) through right knowledge (samyag-jñāna), right belief (samyag-darsana), and right conduct (samyak-cāritra).

IV. Bibliographic Survey and Editorial Contributions:

• Bibliographic Survey: A crucial feature of this volume is the extensive bibliographic survey conducted by Dr. A. N. Upadhye. It meticulously lists and analyzes various manuscripts, editions, and studies on Siddhasena Divākara and his works by modern scholars. This survey provides invaluable context for understanding the scholarly reception and research history of these texts.
• Editor's Role: Dr. A. N. Upadhye's introduction and editorial work are highly commended for their comprehensiveness and critical insights. He provides a detailed analysis of Siddhasena's life, works, and the scholarly debates surrounding their authorship and dating. He also contextualizes the texts within the broader history of Indian philosophy and logic.
• Publisher's Goal: The Jaina Sahitya Vikas Mandal aimed to present these important Jaina logical and philosophical texts in a handy volume to facilitate further research, highlighting Siddhasena Divākara's significance as a poet and logician beyond legendary accounts.

Overall Significance:

This volume is a vital resource for scholars and students of Jainism, offering critical editions and scholarly analyses of foundational texts in Jaina logic. It clarifies the contributions of Siddhasena Divākara and Vinayavijaya, providing a deeper understanding of key Jaina philosophical concepts like Naya and Anekānta-vāda. The editorial work by Dr. A. N. Upadhye, particularly the bibliographic review, is exceptional, making this volume a landmark publication for Jaina studies.