Acharya Prabhachandra Aur Uska Pramey Kamal Marttand

Here's a comprehensive summary of the provided Jain text, focusing on Acharya Prabhachandra and his work "Pramaya Kamal Martand":

The text discusses the significant contributions of Jain philosophers to Indian logic and philosophy, with a particular emphasis on Acharya Prabhachandra and his commentary Pramaya Kamal Martand on Manikyanandi's Parikshamukha Sutra.

Manikyanandi and Parikshamukha Sutra:

• Manikyanandi's Parikshamukha Sutra is considered the foundational text in Jain logic (Nyaya).
• Anantvirya, the author of Prameya Ratnamala, states that Manikyanandi extracted the nectar of logic by churning the ocean of Akalanka's words, implying Manikyanandi built his work upon the foundation laid by Akalanka.
• Akalanka's works like Laghiyastraya, Nyaya Vinishchaya, Siddhi Vinishchaya, and Pramana Sangraha served as the basis for Manikyanandi's Parikshamukha Sutra.
• The Parikshamukha Sutra is praised for its concise, clear, and faultless style, adhering to the definition of a good sutra: "short in words, unambiguous, essential, all-encompassing, without interpolation, and faultless."
• The text also notes the influence of Buddhist logicians like Dignaga (Nyaya Pravesha) and Dharmakirti (Nyaya Bindu) on Parikshamukha Sutra.
• Later works like Vadevasuri's Pramaya Naya Tatvalokalankara and Hemachandra's Pramana Mimamsa were significantly influenced by Parikshamukha Sutra, with Vadevasuri even drawing heavily from it.
• Parikshamukha Sutra criticizes Prajakaragupta's theories of efficient causality and past efficient causality.

Time Period of Manikyanandi:

• Based on Anantvirya's mention, Manikyanandi is placed after Akalanka.
• Akalanka's period is estimated between 720-780 CE.
• The influence of Akalanka's works suggests Manikyanandi lived no earlier than 800 CE.
• The refutation of arguments by Prajakaragupta (up to 725 CE) and Prabhakara (early 8th century) further supports this timeframe.
• Prabhachandra, who wrote the commentary Pramaya Kamal Martand, lived in the 11th century CE, indicating Manikyanandi lived no later than the 10th century.
• The author speculates Manikyanandi might have been contemporary with Vidyānanda, placing him in the 9th century CE.

Acharya Prabhachandra:

The text then delves into Acharya Prabhachandra's life, works, and intellectual influences, categorizing the discussion into:

1. Comparison with Other Acharyas: This section details Prabhachandra's engagement with various philosophical traditions.
2. Time Period Discussion: An analysis of his chronological placement.
3. Prabhachandra's Works: An overview of his key contributions.

Prabhachandra's Engagement with Vedic and Non-Vedic Philosophies:

Prabhachandra extensively quotes and engages with a wide range of Indian philosophical schools and texts:

• Vedic Philosophy:

  • Vedas: Quotes from the Rigveda.
  • Upanishads: Cites numerous Upanishads (Brihadaranyaka, Chandogya, Katha, Shvetashvatara, Taittiriya, Brahmabindu, Ramatapini, Jabal, etc.) for Brahma Advaita and other topics.
  • Smritis: Quotes from Manu Smriti and Yajnavalkya Smriti, particularly in discussions on legal matters and causation.
  • Puranas: Quotes from Matsya Purana and Kurma Purana.
  • Mahabharata and Gita: Quotes verses from the Mahabharata and Bhagavad Gita, referring to them as "Vyasa's words."
  • Grammarians: Demonstrates deep study of Panini's grammar and Patanjali's Mahabhashya, referencing them in discussions on grammatical concepts and the meaning of "guna."
  • Bharthrihari: Critically engages with Bharthrihari's Vakyapadiya and his Shabda Advaita (word-monism), quoting his Karikas and refuting his theories on the four types of speech (vaikhari, etc.).
  • Vyasa's Yoga Bhashya: Cites Yoga Sutras and Vyasa Bhashya for discussions on Ishvaravada (theism) and the eightfold Siddhis.
  • Ishvarakrishna (Sankhya Karika): Heavily utilizes Sankhya Karika for presenting the Sankhya viewpoint, and quotes additional Sankhya verses not found in currently available texts, suggesting access to older Sankhya literature.
  • Matharacharya (Sankhya Karika Commentary): Quotes Mathara Vritti for explaining Sankhya Karika.
  • Prashastapada (Prashastapada Bhashya): Quotes and critiques Prashastapada Bhashya and its commentary Vyomavati. Notes an argument cited as "Prashastamatina" which is not found in Prashastapada Bhashya, suggesting a different author named Prashastamati.
  • Vyomasiva (Vyomavati): Profoundly influenced by Vyomasiva's Vyomavati, quoting it extensively in refutations and arguments. The text provides a detailed discussion on Vyomasiva's timeline, drawing evidence from inscriptions and his engagement with contemporaries like Shri Harsha and Dharmakirti.
  • Vatsyayana (Nyaya Bhashya): References Vatsyayana's Nyaya Bhashya, referring to him as "the commentator of Nyaya Bhashya."
  • Udyotakara (Nyaya Vartika): Critically analyzes Udyotakara's Nyaya Vartika, particularly his arguments against Dignaga and his refutations of various interpretations.
  • Bhatta Jayanta: Engages with Jayanta's Nyaya Manjari and Nyaya Kalika, noting similarities in style and argument. A significant portion is dedicated to clarifying Jayanta's dating and his relationship with Vacaspati Mishra, correcting the common misconception that Jayanta was Vachaspati's junior.
  • Vachaspati Mishra: Demonstrates engagement with Vachaspati Mishra's works, especially his Tatparya Teeka, noting similarities in arguments and interpretations.
  • Shabara (Shabara Bhashya): Discusses Shabara's arguments in relation to eternalism of sound and authorlessness of the Vedas, quoting Upavarsha's views cited by Shabara.
  • Kumarila Bhatta (Mimamsa Shlokavartika): Critically analyzes Kumarila's arguments, particularly his refutation of Bharthrihari's Sphota theory and his views on the nature of the soul. Prabhachandra uses Kumarila's arguments to support his own points.
  • Mandana Mishra: Quotes Mandana Mishra's Brahmasiddhi and Vidhi Viveka, refuting their theories on causation and injunctions.
  • Prabhakara: Critically refutes Prabhakara's theories on misapprehension of memory (smriti pramoha), niyoga, and the independence of absence as a means of knowledge.
  • Shalikanta: Critiques Shalikanta's views on darkness as a mere absence of knowledge.
  • Shankaracharya: Critiques Shankara's theory of Advaita and "Anirvachaniya Khyati" (ineffable perception).
  • Suresvara: Quotes Suresvara's works, particularly his commentary on the Brihadaranyaka Upanishad.
  • Bhamaha (Kavya Alankara): Critiques Bhamaha's arguments against the Buddhist theory of Apoha (exclusion).
  • Bana: Mentions Bana's Kadambari, noting the debate surrounding its author at the time of Prabhachandra.
  • Magha: Quotes from Magha's Shishupala Vadha.
  • Ashvaghosha: Quotes verses from Ashvaghosha's Saundarananda to discuss Buddhist concepts of Nirvana.
  • Nagarjuna: Critiques Nagarjuna's Madhyamaka philosophy and his theory of Shunyata (emptiness).
  • Vasubandhu: Refutes Vasubandhu's explanation of Pratityasamutpada (dependent origination) from the Abhidharma Kosha.
  • Dignaga: Critiques Dignaga's definition of perception as "kalpanapodha" (free from imagination).
  • Dharmakirti: A major focus of Prabhachandra's criticism. The text highlights Dharmakirti's critiques of Vedic culture and how Jain Acharyas, including Prabhachandra, meticulously refuted Buddhist arguments, particularly Dharmakirti's.
  • Prajnakaragupta: Critiques Prajnakaragupta's theories on efficient causality and his arguments in Pramana Vartika Alankara.
  • Karnakagomi: Engages with Karnakagomi's commentary on Dharmakirti's Hetubindu, noting influences.
  • Shantarakshita and Kamalashila: Heavily relies on Kamalashila's commentary (Panjika) on Shantarakshita's Tattva Sangraha, particularly for refuting various philosophical views.
  • Archata: Critiques Archata's explanation of co-operative causality.
  • Dharmottara: Notes similarities in linguistic style and philosophical arguments with Dharmottara's commentary on Dharmakirti's Nyaya Bindu.
  • Jnanasri: Critiques Jnanasri's theories on momentary existence (kshanabhanga).
  • Jayasimha Rashi Bhatta: Critiques the Tattvopaplava theory presented by Jayasimha.
  • Kunda Kunda: Discusses Kunda Kunda's views on Kevali's (omniscient beings') food and the denial of female liberation, noting Prabhachandra's refutations.
  • Samantabhadra: Quotes from Samantabhadra's works, including Brihat Swayambhu Stotra and Aptamimamsa, and discusses the chronological relationship between Samantabhadra and Pujyapad.
  • Pujyapad: Mentions Pujyapad's Sarvartha Siddhi and his influence on Jain grammar.
  • Dhananjaya: Mentions Dhananjaya's Dvipatha Mahakavya.
  • Anantvirya (Disciple of Ravibhadra): Praises Anantvirya's Siddhi Vinishchaya Teeka as a gem of commentary on Akalanka's works.
  • Vidyānanda: Emphasizes Vidyānanda's significant influence on Prabhachandra's works.
  • Anantkirti: Discusses the influence of Anantkirti's works on Prabhachandra.
  • Shakatayana: Critiques Shakatayana's theories on Kevali's food and female liberation, noting that Shakatayana's arguments were likely the basis for Prabhachandra's refutations.
  • Abhayanandi: Discusses Abhayanandi's commentary on Jainendra Vyakarana and its relationship with Prabhachandra's Shabdambhoja Bhaskara.
  • Devasena: Quotes verses from Devasena's works.
  • Shrutakirti: Discusses Shrutakirti's Panchavastu Prakriya and its relationship with Prabhachandra's works.
  • Haribhadra: Engages with Haribhadra's philosophical works, particularly Shad Darshana Samucchaya, and notes the potential for shared verses.
  • Siddharshi: Critiques Siddharshi's arguments from his Nyayavatara commentary.
  • Abhayadeva: Critiques Abhayadeva's commentary on Sanmati Tark, noting similarities and differences in their arguments regarding controversial topics like female liberation.
  • Mallishana: Critiques Mallishana's Syadvada Manjari, noting its reliance on Prabhachandra's works.
  • Gunaratna: Engages with Gunaratna's commentary on Shad Darshana Samucchaya.
  • Yashovijaya: Discusses Yashovijaya's engagement with Prabhachandra's arguments, including the critique of caste.

• Jain Philosophy (Digambara & Shvetambara): Prabhachandra demonstrates a comprehensive understanding of both Digambara and Shvetambara traditions, engaging with their specific doctrines. He critically analyzes the differences between the schools, particularly on issues like Kevali's food and female liberation, drawing upon the arguments of Shakatayana and refuting them.

Prabhachandra's Scholarly Approach:

• Originality and Synthesis: Prabhachandra is praised for his ability to synthesize the thoughts of various scholars, present their arguments cogently, and then refute them with his own sharp logic.
• Broad Knowledge: His extensive quotations from diverse philosophical and literary works highlight his profound knowledge and extensive study.
• Independent Thinking: Despite drawing from many sources, Prabhachandra maintained an independent and critical thinking approach, as seen in his refutations of caste and his nuanced understanding of logic.
• Refutation of Caste: A significant point made is Prabhachandra's critique of the birth-based caste system, arguing for a system based on action and conduct, aligning with the core principles of Jainism.
• Life and Teaching: The text mentions Prabhachandra's adherence to the "Pannadasi Siddhanta" and his association with gurus like Padmanandi and Kulabhushana. His primary place of work was Dharanagari.

Prabhachandra's Works:

The text identifies and describes several of Prabhachandra's major works:

• Pramaya Kamal Martand: A detailed commentary on Manikyanandi's Parikshamukha Sutra, highly praised for its clarity and depth.
• Nyaya Kumuda Chandra: A voluminous commentary on Akalanka's Laghiyastraya, considered a significant contribution to Jain logic.
• Shabdambhoja Bhaskara: A comprehensive commentary on Jainendra Vyakarana.
• Tattvartha Vritti Padavivarana: A commentary on Pujyapad's Sarvartha Siddhi.
• Gadyakatha Kosha: A collection of stories, likely written later in his career.
• Pravachanasaroj Bhaskara: A commentary on Kunda Kunda's Pravachanasara.

Chronological Placement of Prabhachandra:

The text dedicates a considerable portion to establishing Prabhachandra's time period. While acknowledging various interpretations, the author ultimately places him between 980 CE and 1065 CE, primarily based on:

• His engagement with and influence on works from the 10th and 11th centuries.
• The inscriptions mentioning his disciples and contemporaries like Bhoja and Jayasimha Deva ruling Dharanagari.
• The lack of significant engagement with later scholars and the fact that he was referenced by later scholars.
• The content of the colophons (Pusphika Lekha) of his works, which mention the reigns of kings like Bhoja and Jayasimha.

Conclusion:

The text concludes by highlighting Prabhachandra's immense scholarly stature as a logician, philosopher, and grammarian. His works, particularly Pramaya Kamal Martand and Nyaya Kumuda Chandra, are seen as pivotal texts that not only preserved and elaborated on earlier Jain philosophical traditions but also influenced subsequent generations of scholars, making him a cornerstone of medieval Jain literature.