Anuman Matruka Savchuri

Here is a comprehensive summary of the Jain text "Anuman Matruka Savchuri" by Kalyankirtivijay:

This document is a descriptive and analytical overview of the Jain text Anuman Matruka Savchuri, focused on the syllogistic reasoning section of Nyaya philosophy. The introduction, written by someone from Jain Education International, provides valuable context about the manuscript and its content.

Manuscript Details and Context:

• Title: Anuman Matruka Savchuri (अनुमान मातृका सावचूरी)
• Author: Muni Kalyankirtivijay (सं. मुनि कल्याणकीर्तिविजय)
• Publisher: ZZ_Anusandhan
• Catalog Link: https://jainqq.org/explore/229579/1
• Purpose: For private and personal use only.

Manuscript Description (Page 1):

• The manuscript is described as a collection related to the teachings of the author's Guru (पू. गुरु भगवंतना अंगत संग्रहनी छे).
• It is likely from the 17th century (प्रायः सत्तरमा सैकानी).
• While the original author is not explicitly mentioned in the manuscript itself, the writing style suggests it was composed by a Jain monk (रचनाशैली जोतां कोई जैनमुनिए रचेली होय एवं लागे छे).
• The author of this manuscript is identified as a disciple of Pandit Samaymanikya Gani, who was himself a disciple of Shri Poorjya Shri Surasundar Suri. This indicates a significant lineage of scholarship.
• The manuscript is slightly damaged on the edges but the letters are legible and the transcription is good (प्रतिनी किनारी फाटी गयेल छे पण अक्षरो सुवाच्य छे अने शुद्धि सारी छे).
• The core of the Anuman Matruka section provides introductory guidance for students on the topic of inference (Anumana) according to Nyaya philosophy.
• It contains 13 verses (shlokas) and a short commentary (avchuri) that appears to be self-authored (स्वोपज्ञ प्रतीत थाय छे).
• A second copy of this manuscript is also available, also from the 17th century and a Panchapathi. This copy was written by Pandit Gyanvimal Gani and appears to have been written during his study period, indicated by the script's nuances and minor errors (अक्षरना मरोड अने अशुद्धिओ जोतां लेखके अभ्यासकालमा लखेल होय तेवुं लागे छे).
• The editor, despite lacking extensive editing experience, has compiled and presented the text with the inspiration of their Guru for the benefit of students (संपादननो अनुभव बिलकुल नथी छतांय अभ्यासीओने उपयोगी थाय ते माटे पू. गुरुमहाराजनी प्रेरणाथी यथामति संपादित करी अत्रे रंजू करेल छे).

Content of Anuman Matruka (Verses 1-13):

The verses lay out the fundamental principles of inferential reasoning (Anumana) according to Nyaya philosophy, particularly focusing on its structure and the fallacies of inference.

• Verse 1: Defines inference (Anumana) as knowledge of the lingi (protagonist or subject) derived from the linga (sign or middle term) due to their inseparable connection (avinaabhava). The inseparable connection (avinaabhava) is the relation of vyapti (pervasion) between the linga and the lingi.
• Verse 2: Outlines the five-membered structure of an inference according to Nyaya:
  1. Pratigya (प्रतिज्ञा): The proposition or thesis.
  2. Hetu (हेतु): The reason or ground.
  3. Drishtanta (दृष्टान्त): The example or instance.
  4. Upanaya (सोपनय): The application of the example to the subject.
  5. Nigaman (निगमन): The conclusion. These five are declared by the wise.
• Verse 3: Defines the Pratigya (proposition) as the statement of the paksha (subject) which possesses the sadhya dharma (predicate). An example given is "There is fire on this mountain" (अस्ति इह पृथ्वीधरे बृहद्भानुरिति - likely a misprint for अग्निः).
• Verse 4: Explains the Hetu (reason) as the word indicating the hetutva (reasonership), marked by case endings. The presentation of the hetu's vyapti (pervasion) is the basis for this. The example implies the relationship of smoke and fire.
• Verse 5: Describes Anvaya-vyapti (concomitant positive relation) as the inevitable presence of the sadhya (predicate) when the hetu (reason) is present. The example is "Wherever there is smoke, there is fire, like in the kitchen" (यद् धूमो यत्राऽग्निस्तत्रेत्यत्र पाकगृहम्).
• Verse 6: Describes Vyathireka-vyapti (concomitant negative relation) as the definite absence of the sadhya when the hetu is absent. The example is "Where there is no fire, there is no smoke, like in a well" (यद्यत्राग्निर्नो न तत्र धूमोऽपि कूपोऽत्र). This duality of pervasion leads to two types of examples.
• Verse 7: Defines the Upanaya (application) as the bringing together or application of the hetu to the dharmin (subject). The Nigaman (conclusion) is the assertion of the sadhya on that subject, hence "there is fire here" (तस्मादग्निरत्रेति).
• Verse 8: Introduces the five types of fallacies of inference (Hetvabhasas): Asiddha (Undetermined), Anaikantika (Irregular), Viruddha (Contradictory), Kalatyayapadishta (Untimely), and Prakarana-sama (Sophistical).
• Verse 9: Defines Asiddha as an instance where the presence of the hetu in the paksha is not certain. An example is "Sound is eternal, because it is visible to the eyes, like a pot" (this example itself seems flawed as sound is not visible).
• Verse 10: Defines Viruddha as a fallacy where the hetu's vyapti is with the opposite of the sadhya. An example is "Sound is eternal, because it is artificial, like space" (artificiality implies non-eternality, thus it's contradictory).
• Verse 11: Defines Anaikantika as a fallacy where the hetu is neither exclusively with the sadhya (like in a sapaksha) nor exclusively absent from the vipaksha (unlike in a vyatireka). The example is "Sound is knowable, like space, implying it is eternal" (knowability does not exclusively prove eternality). This is also called Vyabhichari.
• Verse 12: Defines Kalatyayapadishta as a proposition where the sadhya is already refuted by direct perception or other means. The example is "Fire is cool, because it is a substance, like water" (fire is known to be hot, contradicting the proposition). Other examples of refutation by other means are also mentioned.
• Verse 13: Defines Prakarana-sama (Sophistical) as a fallacy where the hetu is equally applicable to both the paksha and its opposite or is equally supporting and refuting. An example is "Sound is eternal, because it is either a subject or a universal (like space), implying eternality" (this reason could also argue for non-eternality). This is also called Satpratipaksha.

Colophon (End of Verses):

The colophon states that Anuman Matruka was written for Sundar Tirtha Gani by Pandit Samaymanikya Gani, the disciple of Shri Poorjya Shri Surasundar Suri.

Commentary (Avchuri) Details (Page 3 & 4):

The commentary (Avchuri) provides explanations and clarifications for each verse.

• Verse 1 Explanation: Clarifies avinaabhuta (inseparable) as not existing without the sadhya and the linga not existing without the lingi. It reiterates the definition of inference as gaining knowledge of a hidden object through a sign, which has been described elsewhere with a five-fold characteristic of a sign. It further elaborates on avinaabhava as a relation (vyapti) where if the linga exists, the lingi must exist, and if the lingi does not exist, the linga must not exist.
• Verse 2 Explanation: States that the inference follows the Nyaya school's view of five parts. It contrasts this with other schools: Mimamsakas (four parts), Sankhyas (three parts), Arhatas (two parts), and Bauddhas (two parts). The explanation lists the five parts again.
• Verse 3 Explanation: Defines the proposition as the statement about the subject possessing the predicate. The example "There is fire on this mountain" is reiterated.
• Verse 4 Explanation: Explains the hetu as the term indicating reasonership, marked by grammatical case endings. The presentation of the hetu's vyapti is the basis.
• Verses 5-6 Explanation: Explains the need for the two types of vyapti (positive and negative concomitance) and the corresponding examples. The distinction between examples showing similarity (sadharmya) and dissimilarity (vaidharmya) is highlighted.
• Verse 7 Explanation: Clarifies the upanaya as the application of the hetu to the subject matter of the example.
• Verse 8 Explanation: Explains that hetvabhasas are those that appear to be reasons but lack the characteristics of a valid reason.
• Verses 9-10 Explanation: Clarifies Asiddha as uncertain or doubted presence in the subject. Viruddha is when the hetu's connection is with the opposite of the proposition.
• Verse 11 Explanation: Defines Anaikantika (also called Vyabhichari) as a reason that is not exclusively connected to the predicate or exclusively absent from the opposite. The example "Sound is eternal, because it is knowable, like space" is discussed.
• Verse 12 Explanation: Defines Kalatyayapadishta as a proposition whose predicate has already been refuted by direct perception or other authoritative means. The example "Fire is cool, because it is a substance, like water" is given as a case of refutation by direct perception. Other examples of refutation by inference are also provided, along with a discussion on the strength of valid arguments against weaker ones.
• Verse 13 Explanation: Explains Prakarana-sama by describing the subject as having a characteristic that can be equally attributed to the predicate or its opposite, or that the reason is such that it supports both sides. The example "Sound is eternal, because it is either a subject or a universal..." is elaborated.

Additional Information:

• The text mentions the recording of the colophon in Rajpur city.
• It seems the original manuscript is a commentary (Savchuri) on the Anuman Matruka.

In essence, Anuman Matruka Savchuri serves as an accessible, introductory treatise on the structure and logical fallacies of inference within the framework of Nyaya philosophy, presented in a Jain scholastic context. It is a valuable resource for students beginning their study of Indian logic.