Akalank Granthtraya Ek Anuchintan - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Akalank Granthtraya: Ek Anuchintan," based on the excerpt:

This text is a review or contemplation of the Akalank Granthtraya (Collection of Three Works by Akalanka), a significant compilation of works by the great Jain philosopher Acharya Bhattaakalanka.

The Compilation and its Significance:

The Akalank Granthtraya was published in 1939 by the Singhi Jain Gyanpeeth, Calcutta, as the twelfth publication in the Singhi Jain Granthmala series.
It comprises three seminal works by Acharya Bhattaakalanka: Laghiyas-traya, Nyaya-vinishchaya, and Pramana-sangraha.
The book is highly praised for its detailed introduction, scholarly annotations, discussion of textual variations, and extensive appendices, making it as relevant and useful today as it was upon its original publication nearly 56 years prior to the review.

The Editor and his Contribution:

The current text highlights the work of Dr. Mahendrakumar Nyayacharya, who compiled and edited the Akalank Granthtraya.
Dr. Mahendrakumar Nyayacharya is lauded as a modern torchbearer, similar to Swami Samantabhadra in his time, for reviving and presenting the works of Swami Samantabhadra and Bhattaakalanka to the philosophical world through comparative studies in Hindi.
His introduction is divided into two parts: "The Author" and "The Works."
- On the Author (Bhattaakalanka): Dr. Mahendrakumar meticulously discusses Bhattaakalanka's birthplace and paternal lineage, and critically analyzes his chronological placement. His method for determining the timeframe is described as highly logical and reasoned, placing Bhattaakalanka no earlier than 720 CE. He also compares Bhattaakalanka's works with those of various Vedic philosophers, a methodology consistently applied in his other works.
- On the Works: The Akalank Granthtraya represents the first scientific compilation and publication of Bhattaakalanka's three original works. While Laghiyas-traya had been previously published with commentaries by Malkarika and a Vritti by Abhayachandra, this edition includes both Malkarika and an original commentary (Swopadya Vivrutti). It also incorporates excerpts from Acharya Prabhachandra's eighteen-thousand-verse commentary, Nyaya-kumuda-chandra, for Laghiyas-traya, and from Vadirasuri's twenty-thousand-verse Nyaya-vinishchaya-vivarana for Nyaya-vinishchaya. Pramana-sangraha, lacking ancient commentaries, is presented as is, with some karika portions provided in brackets from the initial sections. The reviewer emphasizes the immense effort and courage involved in extracting Malkarika portions from commentaries, attributing this to Dr. Mahendrakumar's exceptional intellectual prowess.

The Methodology and Scholarly Depth:

Dr. Mahendrakumar's method for establishing Bhattaakalanka as the author of Laghiyas-traya is highly praised. He utilized both internal evidence from the text and external evidence from later authors quoting Laghiyas-traya karikas with explicit attribution to Akalanka.
He similarly confirmed Bhattaakalanka's authorship of Nyaya-vinishchaya and Pramana-sangraha through internal and external evidence, showcasing his extensive study of scriptures from various traditions even at a young age.
His approach to studying texts is described as deeply analytical; he didn't just read them but "performed surgery" on them, fully internalizing their content.
The compilation begins with a concise general introduction to the three works, followed by a unified discussion of their subject matter, providing a holistic understanding of Acharya Akalanka's thought on these topics.

Comparative Study and Key Themes:

A significant aspect of the compilation's editorial art is the comparative study within the introduction, contrasting Acharya Akalanka's works with those of prominent non-Jain philosophical authors like Bhartrihari, Kumarila, Dharmakirti, Prabhakara Gupta, Karnaka Gomi, Dharmottara (Dharmakirti's commentator), and Shantarakshita. This analysis is crucial for understanding mutual exchange, contributions, and influences.

Historical Context and Naming of the Works:

Laghiyas-traya: The name suggests a collection of small chapters. It is proposed that Bhattaakalanka's original intention was to create a Jain Nyaya-pravesha similar to Dinanga's work. The division of Laghiyas-traya into sections supports this. The reviewer speculates that the name "Laghiyas-traya" might have been conceived by Acharya Anantavirya, as the earliest mention of this name appears in the commentary on Siddhi-vinishchaya. A Hindi translation of Laghiyas-traya by Pandita Kailashchandji is also mentioned as forthcoming.
Nyaya-vinishchaya: Its name appears to be an imitation of Dharmakirti's prose-poem "Pramana-vinishchaya." The work is divided into three sections: Perception (Pratyaksha), Inference (Anumana), and Testimony (Shabd). It's suggested that Acharya Siddhasena's Nyayavatara might have influenced Akalanka's choice of topics and section division, leading to the name "Nyaya-vinishchaya" by combining "Nyaya" from Nyayavatara and "Vinishchaya" from Pramana-vinishchaya.
Pramana-sangraha: This is described as a complex and difficult-to-understand text, rich in subject matter. Its mature style suggests it might be Akalanka's final work, an attempt to consolidate all his remaining thoughts, leading to its profound nature. Pandita Sukhlalji Sanghvi noted its resemblance to Dinanga's Pramana-samuccaya and Shantarakshita's Tattva-sangraha. However, Dr. Mahendrakumar suggests a possible influence from Prashastapada Bhashya's "Padartha-sangraha" as well.

Detailed Analysis of Doctrines and Methodologies:

The reviewer highlights Dr. Mahendrakumar's detailed examination of Bhattaakalanka's views on pramanas (means of valid knowledge). For instance, Bhattaakalanka's classification of pratyaksha (perception) into Saamyavaharika (conventional) and Mukhya (principal) is discussed.
- Saamyavaharika pratyaksha is further divided into sensory (Indriya) and non-sensory (Anindriya) perception. Sensory perception includes avagraha, iha, avay, and dharana jnanas. Non-sensory perception includes memory, conception, deliberation, and abhinibodha jnana, described as occurring before the use of words (Shabd Yojanase Pahle).
- The reviewer notes that the classification of memory, conception, deliberation, and abhinibodha as non-sensory perception before word usage is not accepted by all Acharyas; many consider them paroksha (indirect) in both states (before and after word usage). This is exemplified by Acharya Prabhachandra's interpretation of a karika from Laghiyas-traya.
- Mukhya pratyaksha is defined as knowledge that is beyond the senses, determinate, clear, true, immediate, non-worldly, and encompasses all things without sequence, independent of senses and mind.
Dr. Mahendrakumar's extensive discussion on Sarvajnatva (omniscient knowledge) includes a critique of Kumarila's position, demonstrating his profound study of not only Jain and Buddhist but also Vedic philosophical texts and his critical analytical skills.
He addresses various counter-arguments raised by opponents with logic and scriptural support, making complex concepts accessible to the general reader.
The reviewer specifically praises the clear and comparative exposition of Nayas (standpoints) and Nayabhasas (fallacies of standpoints) by Dr. Mahendrakumar. His reasoning for including the Naigama nayas within Sangraha and Vyavahara nayas, following Acharya Siddhasena, is found to be logical, effectively resolving the debate on whether Naigama is an independent nay. This concise analysis provides a complete and clear discourse on the theory of nayas, clarifying the positions of Acharya Siddhasena and Acharya Akalanka.
Regarding the order of the seven bhangas (syadvada propositions), Dr. Mahendrakumar argues that Avaktavya (inexpressible) is a mal (impurity) bhanga, and therefore its position should be third. This view, while criticized by Acharya Malayagiri, is supported by Shvetambara scholar Upadhyaya Yashovijaya, who aligns with the views of Samantabhadra and Siddhasena.

Conclusion:

The review concludes by emphasizing that Dr. Mahendrakumar Jain Nyayacharya's introduction is a result of deep contemplation and extensive research. It not only presents the fundamental principles of Jain philosophy but also of non-Jain philosophies, seeking solutions within the Jain perspective. The clarity of thought, logical arguments, and scriptural backing presented in the introduction showcase Dr. Mahendrakumar's exceptional research skills, critical eye, and unparalleled scholarship. The reviewer asserts that successfully editing Bhattaakalanka's works in this manner was impossible without profound knowledge of Jain literature and its subject matter, and Dr. Mahendrakumar's success proves him to be a true guardian of that great intellectual heritage. The review notes that while Akalanka's prose in general philosophical discourse is simple and flowing, his logical discussions can be intricate, and the presented analysis of his views on pratyaksha is a prime example.