Nyayavinischay Vivaran Ek Mulyankan

Here's a comprehensive summary of the provided Jain text, "Nyayavinischay Vivaran Ek Mulyankan" by Shitalchandra Jain:

This review, "Nyayavinischay Vivaran Ek Mulyankan" (An Evaluation of Nyayavinischay Vivaran), by Dr. Shitalchandra Jain, critically analyzes the commentary on Acharya Bhattakalanka Deva's seminal Jain philosophical work, Nyayavinischaya. The commentary, titled Nyayavinischay Vivaran (or Tantrapalika Vyadinyotsini Vyakhya as indicated by a verse from Vadiraj Suri), was written by the prominent logician and scholar Vadiraj Suri.

The book being reviewed is an edition of this commentary, meticulously edited by the renowned 20th-century philosopher and scholar Pandit Mahendrakumar Nyayacharya. The reviewer highlights Pandit Mahendrakumar's expertise, particularly his work on Acharya Bhattakalanka Deva's texts, and emphasizes the difficulty and demanding nature of editing ancient philosophical works. Such an undertaking requires dedication, time, energy, and profound scholarship, especially when dealing with texts where the original might be unavailable and the available commentaries are riddled with errors. The reviewer humbly states that while he can only evaluate the edited works, the true assessment of Pandit Mahendrakumar's talent lies with other learned scholars.

Structure and Content of Nyayavinischay Vivaran:

The reviewed work, Nyayavinischay Vivaran, is divided into two parts and comprises three sections (Prastavas).

• Part 1, Section 1: Discusses Pratyaksha (Direct Perception).
• Part 2, Section 2 & 3: Delve into Anumana (Inference) and Pravachana (Scriptural Testimony/Speech), respectively.

The author of the original Nyayavinischaya, Acharya Bhattakalanka Deva, begins by intending to establish a definitive understanding of 'Nyaya' (logic or right reasoning). He is distressed by the distortion of this 'Nyaya,' characterized by the Syadvada (the doctrine of conditioned predication) stamp, by individuals prejudiced due to possessiveness or aversion in the Kali Yuga. Motivated by a desire to benefit virtuous beings, he resolves to purify this 'Nyaya' by removing the impurities through the "water of right knowledge." 'Nyaya' is defined as that which leads to the determination of the nature of reality. In Jain philosophy, as outlined in the Tattvartha Sutra, the means to ascertain reality are Pramana (valid cognition) and Naya (parti-guiding standpoints), along with their various classifications.

Evaluation of the Editor's Contribution:

The reviewer commends the learned editor, Pandit Mahendrakumar, for his insightful editorial comments and introductions.

• Philosophical Evolution: The editor notes that the understanding of 'Darshana' (philosophy or vision) has evolved in the philosophical realm, expanding beyond the scope of consciousness to encompass the general observation of objects. However, he observes that in traditional philosophical texts, the description of 'Darshana' often remains tied to its conventional interpretation.
• Akankala's Knowledge and the Dhavala-Jaydhavala: The editor provides a reasoned comparative study of Nyayavinischaya-Vivaran, drawing upon the Dhavala and Jaydhavala commentaries, to explain Akalanka's concept of the "embodiment of knowledge." This introduction helps in understanding the core meaning of the verses in the original text.
• Critique of Other Philosophers and Rahul Sankrityayan: In the context of discussing the general and particular aspects of reality, and the substantial and modal aspects of substance, the editor critiques other Indian philosophers and extensively discusses the views of Rahul Sankrityayan. He then elucidates the Jain perspective on the arrangement of substances with highly subtle logical arguments.
• Classification of Pratyaksha (Direct Perception): The editor clarifies the differences in the classification of Pratyaksha accepted by Acharya Akalanka and later scholars. Akalanka Deva classified Pratyaksha into three types:
  1. Indriya Pratyaksha (Perception through senses): Clear knowledge of colors, etc., obtained through senses like eyes.
  2. Anindriya Pratyaksha (Perception through mind): Recognition of happiness, etc., through the mind (mental perception).
  3. Atiindriya Pratyaksha (Super-sensory Perception): Akalanka, in his Laghiyastraya commentary, termed Smriti (memory), Sanjna (comprehension), Chinta (reflection), and Abhinibodha (apprehension) as Atiindriya Pratyaksha. The reviewer explains that these are all forms of Mati Jñana (sensory-inferential knowledge) arising from the partial obscuration removal of Mati Jñana-avaraniya karma. The reviewer further elaborates that Mati Jñana arises from both senses and the mind. If sensory-based Mati Jñana is considered Pratyaksha due to its direct functional manifestation, then similarly, mental Mati Jñana such as memory, recognition, reasoning, and inference should also be considered Pratyaksha. However, common understanding accepts sensory Mati Jñana as direct, but not memory and the like. Therefore, Akalanka's interpretation of memory and similar cognitions as Anindriya Pratyaksha remained confined to his own view. He calls them Mati Jñana before the use of words and Shruta Jñana after the use of words. Later, for a clear distinction of Pramanas, the widely accepted classification became: Indriya Mati and Mano Mati as Samvyavaharika Pratyaksha (conventional direct perception), memory, etc., as Paroksha (indirect), and Shruta also as Paroksha. Avadhi, Manahparyaya, and Kevala Jñana (omniscience) are considered Paramartha Pratyaksha (absolute direct perception).
• Pervasive Indirect Knowledge (Paroksha): The editor's extensive introduction to the second part discusses the classification of Pramana. Acharya Akalanka introduced a new system in Jain philosophy by classifying Paroksha Pramana. He categorized knowledge derived from the five senses and the mind, which was conventionally considered Paroksha in scriptural definitions, into Samvyavaharika Pratyaksha. The five, namely Smriti, Sanjna, Chinta, Abhinibodhika, and Shruta, are classified as Paroksha Pramana according to scriptures.
• Omniscience (Sarvajnatva): The section on Pravachana thoroughly discusses the concept of Sarvajnatva (omniscience). The author traces the historical development of the concept of omniscience, linking it to liberation (Moksha) in Indian traditions. The primary concern for spiritual seekers was whether the means, basis, world, and its causes could be directly experienced. Specifically, whether the means to liberation, i.e., religious practices that free the soul from bondage, have been experienced and taught by someone. Some Vedic traditions argue that religious experiences cannot be attained by any single individual, however great like Brahma, Vishnu, or Maheshvara. Religion, they believe, can only be known from the unauthored Vedas, which have the ultimate authority on religious matters. Humans are prone to passions like attachment and aversion and have limited knowledge. Therefore, it is impossible for any human to become completely faultless or omniscient and experience supersensory entities like religion.

Overall Significance:

The reviewer concludes by stating that the thoughtful insights presented by the learned editor in the introductions to both parts of Nyayavinischaya-Vivaran are entirely original, significant, and novel. These contributions are highly commendable, worthy of deep consideration, and provide direction for philosophical scholars.