Acharya Samantabhadra - Book Summary

Here's a comprehensive summary of the provided Jain text about Acharya Samantabhadra:

The text highlights Acharya Samantabhadra as a highly influential figure in Jain literature, following Acharyas Kundakunda and Griddhpichha. He is credited with dispelling attacks on Jainism and earning great acclaim, as evidenced by numerous inscriptions and the praise from subsequent scholars. Various esteemed figures have described him with epithets such as:

Akalamkadeva: Influential propagator of Syadvada and guardian of the Syadvada path.
Vindyananda: Leader of the Syadvada path.
Vadiraja: Revealer of omniscience.
Malayagiri: The first hymnist.
Inscriptions: One who increased the glory of the Veer-Shasan a thousandfold, leader of the Shruta-kavalis, repository of all knowledge, author of scriptures, and the Ganadhar of the Kali Yuga.

Historical Context and Time Period: Samantabhadra's era was characterized by intense philosophical debates, scholarly arguments, and the prevalent tendency towards extreme or one-sided viewpoints (ekanta). Jainism's fundamental principle of Anekanta (non-absolutism) also faced challenges. In this atmosphere, where the Arhat tradition, established by Tirthankaras from Rishabha to Mahavira, began to forget the Syadvada (the doctrine of manifold predication), Acharya Samantabhadra revitalized Syadvada and established the principle of Anekanta by harmonizing these one-sided perspectives.

His detailed biography and precise time period are documented by Pandit Jugalkishoreji Mukhtar in his historical work "Swami Samantabhadra." This research is considered so comprehensive and definitive that it leaves no room for amendment or addition. It is noted that Samantabhadra lived during a time when, within the Digambara tradition, forest dwelling (vanavasa) was prevalent among monks, not temple dwelling (chaityavasa). This is supported by verses from his own works, Swyambhu Stotra (verse 128) and Ratnakarand Shravakachar (padyagraha 147). Furthermore, the fact that Kumāril (circa 650 CE) and Dharmakīrti (circa 635 CE) refuted Samantabhadra's arguments places him before them. An mention in Acharya Vadiraja's Nyaya Vinishchaya Vivarana (Volume 1, page 439) confirms that Kumāril himself was a follower of Samantabhadra, reinforcing his earlier existence. Based on research, his time is estimated to be the second or third century CE.

Samantabhadra's Doctrine of Reality (Tattva-vyavastha): Acharya Samantabhadra posited that reality (vastu) is Anekanta (manifold), not Ekanta (one-sided). He explained that reality is a collection of seven fundamental characteristics that manifest through the interplay of seemingly contradictory pairs, such as existence-non-existence, eternal-non-eternal, one-many, permanent-impermanent. These seven characteristics, as infinite sets, continuously emanate like waves in the vast ocean of Anekanta. This intricate interplay gives rise to infinite Syat-Saptabhagis (seven predications). The knower, with a vigilant and balanced perspective, must perceive and understand this. It's crucial to remember that when a speaker or knower describes an object from a particular perspective, that characteristic, while dominant due to the specific context (vivakshavas or abhiprayavas), does not negate the existence of other characteristics.

To facilitate understanding, Samantabhadra recommended the use of the particle 'Syat' (meaning "in some way" or "from a certain perspective") before each predication. He also advocated for the use of the particle 'Eva' (meaning "only" or "indeed") at the end of each statement to affirm its definitive truth rather than its hypothetical or conventional nature. He gave the name 'Bhangini Prakriya-Saptabhani' or 'Saptabhanga Nay' to these seven modes of predication.

Samantabhadra's refined Saptabhangi is presented as follows:

The reality is Syat existent.
The reality is Syat non-existent.
The reality is Syat both existent and non-existent.
The reality is Syat neither existent nor non-existent (unpronounceable/avaktavya).
The reality is Syat existent and unpronounceable.
The reality is Syat non-existent and unpronounceable.
The reality is Syat existent, non-existent, and unpronounceable.

Each of these seven predication modes is explained with specific contexts: the first, in terms of its own substance, place, time, and state; the second, in terms of other's substance, place, time, and state; the third, a combination of both; the fourth, due to the inability to simultaneously describe both existence and non-existence; the fifth, a combination of the first and fourth; the sixth, a combination of the second and fourth; and the seventh, a mixture of the third and fourth. Each predication serves a distinct purpose. His complete exposition can be found in his work, Aptamimamsa.

Furthermore, Samantabhadra demonstrated the applicability of the Saptabhangi to concepts like dualism-non-dualism and permanence-impermanence, thereby establishing the supremacy of Syadvada.

Contribution to Philosophical Discourse: By providing thinkers with a healthy and novel perspective (the Syadvada approach) for understanding reality, Samantabhadra made a significant contribution to resolving the philosophical conflicts of his time. He elaborated extensively on the foundational elements of philosophy, including the nature of valid knowledge (pramana), its types, scope, results, the nature of nayas (standpoints), the nature of reasoning (hetu), and the relationship between the expressed and the expresser. His work Aptamimamsa (Devagama) is essential for understanding these aspects. In addition to Aptamimamsa, Swyambhu Stotra and Yuktyanushasana are also notable works where he elucidated many previously unaddressed topics in Jain philosophy.

The latter part of the text contains verses that extol Samantabhadra's prowess as a poet, debater, and orator. One verse highlights his formidable eloquence, capable of silencing even the most skilled orators. Another verse depicts him as a triumphant warrior of debate, traveling widely and challenging all opponents. Further verses describe him as a divinely favored scholar who brought prosperity to Jainism in the Kali Yuga, and as a figure who engaged in profound spiritual practices and debates across various regions, boldly challenging anyone with the power to confront him. He asserts his mastery in diverse fields such as poetry, debate, scholarship, astrology, medicine, and mantra-tantra, declaring himself a fully accomplished scholar whose authority is recognized across the entire earth.