Anyayog Vyavacched Dwatrinshika

The provided text is the beginning of the Anyayog Vyavacched Dwatrinshika by Acharya Hemachandra Surishwar, with a commentary (Churani) by Muni Manvijay. The book was published by Shri Satyavijay Jain Granthmala in 1924.

Here's a summary of the initial pages, focusing on the philosophical content:

Introduction and Invocation:

• The text begins with the traditional Jain invocation, "Ahem," and salutations.
• It is dedicated to Acharya Vijaynitisurishwarji Maharaj, highlighting his birth, initiation, and academic achievements.
• The work itself is presented as a commentary on the Anyayog Vyavacched Dwatrinshika originally composed by the renowned Jain scholar, Kalikalamahajadya Shri Hemachandra Surishwar.

Mangalacharan (Benedictory Verses):

The initial verses (verses 1 and 2) are a praise of Lord Mahavira (Shri Vardhamana Jina). The author expresses his intention to praise the Tirthankara, focusing on his divine attributes:

• Infinite Knowledge: He possesses knowledge that encompasses all infinite objects (dravyaguna-paryaya).
• Transcendence of Defects: He has overcome all faults such as attachment, aversion, and delusion.
• Impenetrable Doctrine: His doctrine (Syadvada) is unassailable and cannot be refuted by others.
• Worthy of Worship: He is worshipped by even the gods.
• Supreme Among the Aptas: He is the foremost among the "Aptas" (those who have achieved the complete cessation of passion and delusion), making him the "chief" among them.
• Self-Enlightened: He attained perfect knowledge independently, without needing external guidance.

Author's Intent (Verse 3):

The author clarifies his purpose in writing this commentary. While he respects the infinite qualities of the Lord, he intends to focus specifically on the quality of "Yatharthavada" (Truthful and Realistic Speech). He acknowledges his own limitations as a scholar ("pariksha-vidhi-durdagdha" - one who is not fully proficient in the methods of examination) but desires to expound this specific attribute of the Lord.

Addressing Opponents and Criticizing Other Philosophies:

The commentary then shifts to addressing and refuting the views of various other philosophical schools, highlighting the Jain perspective, particularly Syadvada (the doctrine of manifold aspects).

• Criticism of Those Who Harbor Envy (Verse 3): The author addresses those who are envious of the Lord's qualities and do not acknowledge his supremacy. He urges them to open their eyes and consider the truth through rational inquiry, even if they are unwilling to accept him as their Lord.

• Refutation of General and Particular as Separate Entities (Verse 4): The text begins to dismantle the philosophical systems that posit general (Samanya) and particular (Vishesha) as inherently separate entities.

  • The author argues that these concepts (generality and particularity) arise intrinsically from the objects themselves, not from external impositions.
  • He criticizes those who claim that generality and particularity are distinct entities and independent of the substance, leading to errors in understanding reality.

• Critique of Eternalism and Momentariness (Verse 5): The commentary tackles the debate between those who believe in eternal existence (Nitya) and those who believe in momentary existence (Anitya).

  • The author asserts that all objects possess a common nature (sam-svabhava) and are characterized by Syadvada, meaning they are neither solely eternal nor solely momentary, but have aspects of both.
  • He criticizes those who rigidly adhere to one extreme (either eternal or momentary) and reject the other, calling their pronouncements "pralapa" (ravings) that are contrary to the Lord's teachings.

• Rejection of God as the Creator (Verse 6): The text directly addresses the concept of a single, all-pervading, self-willed, and eternal creator God.

  • The author argues against this notion by questioning the logic behind such a creator. He points out the inconsistencies in attributing creation to a single entity, especially considering the diversity of existence.
  • He challenges the idea of a creator being "sarvagah" (all-pervading) or "sarvatah" (all-knowing), highlighting the difficulties in proving these attributes.
  • He questions the creator's self-will if he is also benevolent, as this leads to inconsistencies in the existence of suffering and happiness.
  • He argues that if the creator is eternal, then creation is redundant, and if he is not eternal, then he requires a creator himself, leading to an infinite regress.
  • Ultimately, he concludes that the concept of a creator God, as proposed by some, is a flawed and untenable position.

Overall Theme Emerging:

From these initial pages, the central theme of the Anyayog Vyavacched Dwatrinshika is clearly to refute various non-Jain philosophical viewpoints and establish the validity and comprehensiveness of Jain philosophy, particularly Syadvada and Anekantavada (the doctrine of manifold aspects). The author systematically addresses and dismantles the arguments of other schools, presenting them as flawed, contradictory, or incomplete when compared to the teachings of Lord Mahavira. The commentary aims to clarify these complex philosophical debates and support the Jain worldview.