Dashvaikalik Sutra Vrutti Ane Dinag

Here's a comprehensive summary of the provided Jain text, focusing on the relationship between the Dashvaikalik Sutra and the Buddhist logician Dignāga:

The text, "Dashvaikalik Sutra Vrutti Ane Dinag" (Dashvaikalik Sutra Commentary and Dignāga) authored by Pujya Muniraj Shri Jambuvijayji, highlights the significant intellectual engagement between Jain and Buddhist philosophical traditions, particularly concerning the prominent Buddhist logician Dignāga.

Dignāga: The Father of Buddhist Logic

• The text establishes Dignāga as the "Father of Buddhist Logic," analogous to Acharya Shri Simhasuri in Jainism. His historical period is generally placed in the 4th century CE.
• Dignāga's influence on subsequent Buddhist philosophers is profound; they either directly followed him or were influenced by his teachings. The entire edifice of Buddhist logic is built upon the principles established by Dignāga.
• This prominence led many non-Buddhist philosophers to critically analyze Dignāga's works, often quoting or refuting his arguments in their own writings to support their views. This intellectual debate continued vigorously for about three centuries.
• Later, Dignāga's work, "Pramāṇasamuccaya," received a major commentary, "Pramāṇavārtika," by the great debater Dharmakirti, which further bolstered Dignāga's doctrines. Consequently, non-Buddhist thinkers then began to critique Dharmakirti as well.

The Intellectual Clash and Dignāga's Significance

• The text details how Dignāga was considered a formidable opponent in the philosophical arena. Udyotakara, the author of the renowned commentary "Nyāyavārttika" on Vātsyāyana's "Nyāyabhāṣya," dedicated most of his energy to refuting Dignāga, with "Nyāyavārttika" primarily composed for this purpose.
• Dharmakirti's strong refutation of "Nyāyavārttika" led Vācaspati Miśra to compose "Nyāyavārttikatātparyaṭīkā" to address the flaws identified by Dharmakirti and revive the arguments of "Nyāyavārttika."
• Even in Jain tradition, Acharya Bhagwan Shri Mahakshamaśramana's "Nayakśakra" (specifically, one of its six parts) contains a refutation of Dignāga, underscoring his broad impact and the need for Jain scholars to engage with his ideas.

Dignāga's Name and Works

• Dignāga was a disciple of the renowned Buddhist scholar Vasubandhu.
• The text clarifies that "Dignāga" was not his given name but an epithet, meaning "elephant of direction," signifying his prowess in defeating opponents. His actual names are believed to have been Vṛtta (Sanskrit) and Vitta or Sutta (Prakrit), with other names like Sarvārtha, Sūtra, etc., also being in circulation.
• The Chinese travelers Xuanzang and Yixing, who visited India in the 7th century, referred to him by the name "Chen-na," which later scholars like Watters proved to be a correct transliteration and not an corruption of "Vṛtta." The Chinese character for "Chen-na" also translates to "given," aligning with the meaning of "Vṛtta" and "Vitta" in Jain texts.
• Therefore, "Vitta," "Sutta," and "Chen-na" are considered alternative names for Dignāga, with "Dignāga" being his prominent epithet. The Jain tradition is credited with preserving his original name, "Vṛtta," unlike other traditions.
• Dignāga authored several important logical and epistemological works, including "Pramāṇapūrṇa" (with commentary), "Caraṇa," "Hetuchakra," "Gāvanāri" (with commentary), "Tṛstarakṣā," and "Tukum."
• "Pramāṇasamuccaya" is considered his magnum opus. However, most of Dignāga's original Sanskrit works have been lost.

The Role of Jain Literature in Reconstructing Dignāga's Works

• The survival of some of Dignāga's works, like "Hetuchakra," is attributed to Jain scriptural preservation.
• Despite the loss of Sanskrit originals, translations into Tibetan and Chinese have preserved Dignāga's writings. Modern scholarship, like that of Professor Giuseppe Tucci, is involved in retranslating these Tibetan versions back into Sanskrit.
• The process of retranslation is challenging due to the linguistic differences between ancient and modern Tibetan.
• Crucially, the author emphasizes the immense value of Jain literature in this reconstruction effort. Jain texts often contain quotes and references to Dignāga's lost works, providing valuable fragments that can help recreate the original Sanskrit.
• The text highlights an example where a stanza from Dignāga's "Pramāṇasamuccaya," particularly the definition of a "dṛṣṭānta" (example), was found to be incomplete in existing non-Jain sources. However, the complete stanza was discovered in the commentary of Acharya Shri Haribhadrasurishvara on the Dashvaikalik Sutra, specifically in the "Shiṣyahitā" commentary.
• This discovery underscores that even seemingly devotional or practical Jain texts can hold crucial philosophical information. The author argues that without the assistance of Jain literature, reconstructing such lost fragments would be nearly impossible.

The Broader Significance and Call to Action

• The author laments the historical neglect of Jain literature by some Western and even Indian scholars, who have often prioritized Buddhist studies.
• However, he notes a growing recognition of Jain literature's immense value and reliability as a repository of knowledge.
• He calls for a comprehensive and respectful study of Jain literature by both Jain and non-Jain scholars, emphasizing that this will accurately reveal its true worth to the world.
• The author concludes with a powerful appeal for Jain scholars and enthusiasts to proactively present their valuable research to the global academic community, thereby dispelling the existing neglect and demonstrating the profound significance of Jain philosophy and literature. They are urged to share this "knowledge of enlightenment" with the world, leaving it astonished.