Nyayvinischay Vivaran Part 01

This is a comprehensive summary of the provided Jain text, "Nyayvinischay Vivaran Part 01," focusing on the content of the introductory sections and the beginning of the "Pratyakṣa-prastāva" (Direct Cognition Section):

Book Title: Nyāyavinischaya Vivaraṇa, Part 01 Author: Vādirājasūri Commentary on: Bhatta Akalaṅkadeva's Nyāyavinischaya Publisher: Bhāratīya Jñānapīṭha Edited by: Prof. Mahendrakumar Jain, Nyāyāchārya

Overall Summary:

This volume is the first part of the Sanskrit commentary by āchārya Vādirājasūri on āchārya Akalaṅkadeva's seminal work on Jain logic, the Nyāyavinischaya. Akalaṅkadeva's Nyāyavinischaya is a foundational text in Jain epistemology and ontology, systematically presenting Jain philosophical principles across three sections: Pratyakṣa (Direct Cognition), Anumāna (Inference), and Pravachana (Scriptural Testimony). Vādirājasūri's commentary, known as Nyāyavinischaya Vivaraṇa, is highly detailed and comprehensive, elucidating Akalaṅkadeva's profound arguments and intricate reasoning. This first part specifically focuses on the Pratyakṣa-prastāva. The edition by Prof. Mahendrakumar Jain is lauded for its scholarly rigor and is presented by the prestigious Bhāratīya Jñānapīṭha as a valuable contribution to Jain scholarly literature.

Detailed Summary of Key Sections:

1. Introduction (Pages 1-6):

   • Significance of Akalaṅkadeva: The introduction highlights the paramount importance of āchārya Akalaṅkadeva (8th century) in the Indian legal and philosophical literature. His works like Lagīyastraya, Pramāṇasaṅgraha, Nyāyavinischaya, and Siddhivinischaya are dedicated to the field of logic.
   • Vādirājasūri's Commentary: Āchārya Vādirājasūri (12th century) wrote an extremely detailed and complete commentary, the Nyāyavinischaya Vivaraṇa, on Akalaṅkadeva's Nyāyavinischaya.
   • Elucidation of Principles: Vādirājasūri, through his distinct language and logical style, further clarified and deeply explored the Jain legal principles established by Akalaṅkadeva in the Pratyakṣa, Anumāna, and Pravachana sections.
   • Publication Details: This work is published by Bhāratīya Jñānapīṭha as part of the Moortidevi Jain Granthamala (Sanskrit Grantha No. 3). The first volume (Pratyakṣa-prastāva) was published in 1949, and the second in 1955. The current edition is a reprint, making this important text available again after a period of scarcity.
   • Editor's Role: Prof. Mahendrakumar Jain, Nyāyāchārya, is credited with the meticulous and expert editing of this scholarly work.

2. Table of Contents (Anukrama) (Page 7):

   • Provides a detailed breakdown of the topics covered in the first volume, focusing on the Pratyakṣa-prastāva. This includes:
     • Introduction to the section on the definition of direct cognition.
     • Critique of the theory of indirect knowledge of the self.
     • Discussions on the nature of knowledge, its forms, and definitions.
     • Analysis of Buddhist theories like 'sakāravāda' (theory of forms).
     • The unique contribution of Jain philosophy, Syādvāda, and the meaning of the word 'syāt'.
     • The nature of reality as having both general and specific (dravya-paryāya) aspects.
     • Critiques of various scholars' views (Prof. Baldev Upadhyay, Dr. Devraj, Rahul Sankrityayan, Sampurnanand, Sir Radhakrishnan, Prof. Hanumantrao).
     • The cultural basis of the Anekānta doctrine.
     • The definition and types of direct cognition.
     • Detailed refutation of various theories regarding direct perception, including Buddhist concepts (svasaṃvedana, yogipratyakṣa), Sāṅkhya, and Nyāya views.
     • The existence of external reality.
     • The nature of substance, qualities, and modes (dravya, guṇa, paryāya).
     • The critique of 'apoha' (exclusion) as a general category.

3. Editorial (Sampadakīya) (Pages 8-10):

   • Editor's Commitment: Prof. Mahendrakumar Jain outlines his long-standing commitment since 1933 to critically edit and publish the works of Akalaṅkadeva.
   • Manuscript Collection: Details the effort to gather various manuscripts (palm-leaf and paper copies) from different locations (Banaras, Ara, Solapur, Sarsawa, Moodbidri, Warangal) to ensure accuracy and completeness.
   • Editorial Principles: Explains the meticulous approach to editing, including identifying and noting textual variations, prioritizing the palm-leaf manuscript from Moodbidri as the primary source, and providing critical notes. The editor chose to preserve the original text even when it seemed incorrect, offering readings in notes.
   • Future Publications: Mentions plans for publishing the second volume of Nyāyavinischaya Vivaraṇa, Tattvārthavārtika, and Siddhivinischaya ṭīkā, all crucial works by Akalaṅkadeva.
   • Gratitude: Expresses thanks to Sahu Shanti Prasad Jain and Smt. Rama Jain for founding the Bharatiya Jnanpith and the Moortidevi Jain Granthamala, and acknowledges the intellectual support from Pt. Sukhlalji and Pt. Nathuram Premi. The contribution of Mahapandit Rahul Sankrityayan in providing a copy of Pramāṇavārttikālaṅkāra is also noted.

4. Introduction (Prastāvanā) (Pages 11-38):

   • The Nature of Darśana (Philosophy): Begins by exploring the meaning of the term "darśana" (philosophy), noting the diversity of interpretations and the inherent contradictions found among different philosophical schools regarding fundamental questions about the self, the afterlife, the universe, and the ultimate reality.
   • The Problem of Disagreement: Ponders why different seers, claiming to have directly perceived truth, arrive at such divergent conclusions. It suggests reasons could be the meaning of "darśana" itself, the incomplete nature of the perceived reality, or differing methods of presentation.
   • Jain Philosophy's Approach: Jain philosophy is presented as offering a unique perspective by accepting that reality is multifaceted and possesses infinite attributes. Different viewpoints (dṛṣṭikoṇa) can grasp different aspects of this infinite reality without contradicting each other.
   • Syādvāda and Sapta-bhangī: The text introduces Syādvāda (the doctrine of conditional predication) and the Sapta-bhangī (sevenfold predication) as the Jain approach to reconciling these diverse perspectives. Syādvāda, symbolized by the word 'syāt' (perhaps, in a certain respect), acknowledges that statements are true only from a particular viewpoint, allowing for multiple valid perspectives on reality.
   • Critique of Other Philosophies: The introduction engages in critical analysis of various philosophical systems like Vedānta (advaitism), Śūnyavāda (voidism), Nyāya-Vaiśeṣika (atomism and category analysis), Buddhism (impermanence, non-self), and Sāṅkhya (dualism of Puruṣa and Prakṛti). It highlights the inconsistencies and limitations identified within these systems from the Jain perspective.
   • Anekānta as Cultural Basis: Anekānta (non-one-sidedness, manifoldness) is presented as the cultural foundation of Jain thought, promoting tolerance, understanding, and dialogue by accepting multiple viewpoints.
   • The Meaning of 'Darśana': It revisits the definition of 'darśana', differentiating between general perception (nirvikalpa) and conceptualization (vikalpa). It emphasizes that while the object of perception might be one, its interpretation and articulation can vary.
   • The Role of Syāt: The meaning of 'syāt' is clarified not as 'perhaps' or 'possibly', but as indicating a specific perspective or context. It safeguards the partial truth of a statement by acknowledging the existence of other unstated truths.
   • Critique of Misinterpretations of Syādvāda: The introduction addresses scholarly interpretations of Syādvāda, particularly criticizing the view that it leads to doubt or uncertainty, or that it is merely a compromise. It reiterates that Syādvāda represents a "view-point-based certainty" (apekṣā-prayukta niścayavāda).
   • Comparison with Buddha and Saṃjaya: The text contrasts Mahāvīra's approach to philosophical questions (particularly the fourteen questions or 'avyākṛta' issues) with those of Buddha (who termed them unanswered or not useful for liberation) and Saṃjaya Vaittha-putra (who advocated silence or agnosticism). Mahāvīra's resolution of these issues through Anekānta and Syādvāda is highlighted as a more complete and practical approach.
   • Subject Matter of Nyāyavinischaya: Outlines the key topics discussed in the Nyāyavinischaya, covering the nature of knowledge, proof, perception, inference, and scriptural testimony, along with the refutation of opposing philosophical views.
   • Structure of the Text: Describes the text's composition, including Vārtika (main verses), Antarśloka (intermediate verses), and Saṅgrahaśloka (summary verses), all meticulously explained by Vādirājasūri.
   • Authenticity of Akalaṅka: Provides evidence supporting the authorship of Akalaṅka for the Nyāyavinischaya.
   • Verse Count: Mentions the approximate number of verses in the original Nyāyavinischaya and lists corrections and additions to the numbering found in other editions.
   • Vādirājasūri's Commentary Style: Praises Vādirājasūri's original contributions, analytical skills, poetic flair, and mastery of Sanskrit grammar found throughout the commentary.

5. Commencement of the Pratyakṣa-prastāva (Page 35 onwards):

   • Māṅgala (Benediction): Begins with verses offering obeisance to Jinendra (the Tirthankara) and outlining the purpose of writing the commentary.
   • Definition of Nyāya: Discusses the definition of 'Nyāya' as a method to ascertain truth, citing Tattvārthasūtra which points to Pramāṇa (means of valid knowledge) and Naya (standpoints) as key instruments.
   • Nature of Jñāna (Knowledge) and Darśana (Perception): Explores the Jain concept of Jñāna as a manifestation of the soul's consciousness, which can be directed outwards (jñeyākāra) or inwards (chaitanyākāra). Jñāna is described as qualified by the object known, while Darśana is the formless state of pure consciousness.
   • The Concept of 'Sát' (Existence): Explains that all entities are characterized by 'utpāda' (origination), 'vyaya' (cessation), and 'dhrauvya' (permanence), making them 'parināmī-nitya' (permanently changing).
   • Syādvāda: Reasserts the principle of Syādvāda as a method of expression that acknowledges the manifold nature of reality and avoids dogmatism.
   • Anekānta: Highlights Anekānta as the core philosophical principle, emphasizing that reality is characterized by infinite attributes, and different viewpoints can grasp different facets of it.
   • Critique of Nihilism and Eternalism: Jain philosophy navigates the extremes of non-existence (ucchedavāda) and eternalism (nityavāda) by accepting the concept of 'parināmī-nitya'.
   • The Nature of Pratyakṣa (Direct Cognition): Defines pratyakṣa in Jainism as clear, form-possessing (sākāra) knowledge that is self-validating (svasaṃvedī) and pertains to the substance-mode complex (dravya-paryāya-sāmānya-viśeṣa). It refutes the Buddhist notion of 'nirvikalpa' (indeterminate) knowledge as the sole form of direct perception and the Nyāya view of 'manas-pratyakṣa'. It emphasizes that 'clarity' (spaṣṭa) is the defining characteristic of direct perception.

This summary covers the main themes and arguments presented in the provided text, offering a detailed overview of the book's context, its philosophical underpinnings, and the initial exploration of direct cognition within Jain philosophy.