Gunratnagani Ki Tarka Tarangini

Here is a comprehensive summary of the Jain text "Gunratnagani ki Tarka Tarangini" by Jitendra Jetli, based on the provided pages:

The article introduces Gunratnagani as a highly learned scholar and logician from the Khartar Gachchha (sect) of Jainism. It highlights that it's not surprising for Jain scholars, who follow Anekaantavaada (the doctrine of manifold aspects), to write commentaries on their own philosophical texts, but it is a matter of great pride for their sect that Gunratnagani also wrote authoritative commentaries on texts of other philosophical schools. His work, Tarka Tarangini, is presented as evidence of his exceptional logical prowess.

Genealogy and Context: Gunratnagani was a disciple of Vinaysamudragani, who was a disciple of Vinaysamudragani. Vinayasamudragani was a disciple of Jinmanikyagani, who was a contemporary of Jinachandrasuri. Jinachandrasuri was a contemporary of Jinavijayasuri, who was invited to the court of the Mughal emperor Akbar. This places Gunratnagani's time during the era of Akbar.

Tarka Tarangini as a Commentary: The Tarka Tarangini is a commentary on Govardhan's Prakashika, which itself is a commentary on Keshav Mishra's Tarkabhasha. This means Gunratnagani is essentially providing a deeper, more extensive explanation of the Tarkabhasha through the lens of Govardhan's Prakashika. He wrote this commentary for his disciple, Ratnavishal, just as he wrote a 10,000-verse commentary on 'Kavya Prakash' for the same disciple.

Content and Gunratnagani's Contributions:

The article details how Gunratnagani, while following Govardhan's structure, expands on several topics, often incorporating the principles of Navya Nyaya (New Logic). Key areas of discussion and Gunratnagani's specific contributions include:

• Mangalavada (Invocation): While Govardhan doesn't extensively discuss this, Gunratnagani elaborately discusses it, criticizing other Naiyayikas and agreeing with Ganggesh Upadhyaya.

• Samasavada (Discussion on Compounds): Following the initial sutras of Nyayasutra, Gunratnagani discusses compounds extensively. He clarifies why the first sutra uses the "itareta dvandva" (co-ordinate compound) and differentiates between the Karmadharaya and Dvandva compounds, demonstrating his grammatical expertise.

• Mokshavada (Discussion on Liberation): Gunratnagani elaborates on how the philosophical understanding of the sixteen Nyaya categories leads to liberation. He argues that texts and philosophical knowledge are enablers of liberation rather than direct causes, and expounds on this concept. He also discusses whether liberation is achieved through kashimaraṇa (a specific ritualistic practice) and clarifies that while it can lead to knowledge, textual study is the preferred, albeit difficult, path.

• Pramana (Means of Valid Knowledge):

  • Pramana Lakshana (Definition of Pramana): Gunratnagani extensively discusses the definition of Pramana, focusing on the "yatharthatva" (truthfulness) of perception. He supports Govardhan's view and refutes opposing interpretations of the term "tadvati" in the definition.
  • Karana (Instrument): He discusses the nature of the "karana" (instrument) in the context of Pramana and elaborates on the concept of "anyathasiddha" (other-than-that-established).
  • Pratyaksha (Perception): Following Tarkabhasha and Prakashika, he discusses the perception of Buddhist and Mimamsa schools, refuting their definitions.
  • Anumana (Inference): He thoroughly explains the concept of linga paramarsha (involvement with the middle term) as the cause of inference, based on Navya Nyaya. He presents multiple definitions of vyapti (universal concomitance) from Ganggesh Upadhyaya, showcasing his deep knowledge of Navya Nyaya. He also discusses upadhi (irrelevant condition) and refutes the views of Mimamsakas and Charvakas on what constitutes valid knowledge of vyapti.
  • Hetu (Middle Term): He discusses the three types of hetu (hetu, sadhya, paksha) and follows Udayana's views to explain how a "kevalavyatireki" (negative concomitance) can also be affirmative.
  • Pakshata (The Subject of Inference): He elaborates on the definition of "pakshata" and the meaning of "vishishtabhava."
  • Hethvabhasas (Fallacies of Inference): Gunratnagani meticulously explains how Govardhan's definition of fallacies covers all five types. He precisely distinguishes between asiddhi (unestablished) and viruddha (contradictory) fallacies, drawing from Udayana's thought. He also clarifies that multiple fallacies occurring simultaneously do not invalidate the reasoning.
  • Upamana (Analogy): He discusses analogy briefly, following Govardhan.
  • Shabda Pramana (Verbal Testimony): While Govardhan doesn't give it much space, Gunratnagani dedicates significant attention to Shabda Pramana. He elaborates on the definition of Shabda Pramana, quoting Ganggesh, and discusses concepts like asattva (absence of contradiction), akanksha (syntactic expectancy), and yogyata (semantic compatibility). He also addresses the eternality of sound (shabda-nityatva) and refutes Mimamsa views, including discussions on abhidha (primary meaning), lakshana (secondary meaning), and vyanjana (suggested meaning).
  • Arthapatti and Anupalabdhi (Implication and Non-apprehension): Following Nyaya and Vaisheshika traditions, he includes these within Anumana and explains how absence is perceived through the relation of qualifier-qualified.
  • Pramanavada (Theory of Validity): He elaborates on the theories of validity, explaining the prima facie (purva paksha) Bhatta school's view and then presenting and refuting the Mimamsa's three views on self-validity (svatah pramanatva). He details the concept of first knowledge validity and thoroughly discusses each Mimamsa viewpoint. While Jain principles differ, he authentically establishes the Nyaya-Vaisheshika theory of extrinsic validity (paratah pramanatva). Nearly half of the Tarka Tarangini is dedicated to the discussion of Pramanas.

• The Sixteen Categories of Nyaya:

  • Atman, Sharira, Indriya (Soul, Body, Senses): These are discussed, though not as extensively as Pramanas. He raises the question of whether "shariratva" is a distinct jati (universal) and accepts it even with the fault of sankarya (mixture).
  • Artha (Meaning): He touches upon Vaisheshika's seven categories, but avoids repetition. He elaborates on the word "evam" (thus) and supports Leelavati's view that it can signify mutual absence.
  • Dravya (Substance): In discussing the substance of earth, he briefly mentions the pakaja (produced by cooking) process, noting its more appropriate place in the discussion of qualities. He also discusses the substance of gold, noting that while it possesses fiery form and touch, the abundance of earthly atoms overwhelms them.
  • Paramanu (Atoms): He discusses atomism in the context of the atomic theory of Nyaya-Vaisheshika, explaining the process of creation and dissolution according to Vaisheshika, particularly the division of atoms during pralaya (dissolution).
  • Parimana (Magnitude): He provides precise definitions for both ancient and modern Naiyayikas, supporting the ancient Naiyayikas and explaining the concept of samavayi karana (inherent cause).
  • Prithaktva (Separateness): He clearly differentiates separateness from mutual absence.
  • Samyoga (Conjunction): He defines conjunction and differentiates its types, refuting the Nyaya view that conjunction is non-pervading (avyapya vritti). He argues that conjunction is pervading (vyapya vritti) and quotes Raghunath Shiromani.
  • Rupa, Rasa, Gandha, Sparsha (Qualities): He defines these four qualities and discusses the pākanja process, explaining how division leads to the creation of new qualities and how differences in atoms occur in the sense organ. He also emphasizes the necessity of chitra rupa (multicolored form) for ancient Naiyayikas.
  • Sankhya (Number): He disagrees with Govardhan's definition of number, proposing his own definition that emphasizes pervasive attributes.
  • Vibhaga (Disjunction): He explains that disjunction is not mere absence of conjunction but a distinct quality.
  • Para, Apara (Higher, Lower): He briefly touches upon these.
  • Shabda (Sound): He elaborates on the concept of sound's origination through the "vochottaranganyaya" or "kadamba mukulanyaya" and how it is perceived by the ear. He also discusses the impermanence of sound and the limited duration of intellect.
  • Buddhi (Intellect), Dharma, Adharma (Merit, Demerit): He discusses these qualities related to the soul, including the concept of bhrama or anyathakhyati (erroneous cognition) and the different theories of perception.
  • Karma (Action): Gunratnagani provides an independent definition of Karma, following the Prashastapada Bhashya, and is dissatisfied with the definitions of Tarkabhasha and Govardhan.
  • Samanya, Vishesa, Samavaya, Abhava (Generality, Particularity, Inherence, Absence): These are Vaisheshika categories. Gunratnagani explains how generality or jati is different from upadhi (condition) and should be free from sankara. He discusses the four types of inherence and presents the Nyaya-Vaisheshika principle that the whole is distinct from its parts. He also discusses absence, particularly distinguishing between mutual absence and associative absence (which has three types). He refutes Mimamsa views that absence is not separate.
  • Tarka (Reasoning): He explains the types of reasoning according to Prakashika after defining it.
  • Vada, Jalpa, Vitanda (Argument, Dispute, Cavil): He discusses these aspects of debate, noting that in a discussion, it's not just the principal parties but also others who can participate, refuting Govardhan's earlier notion. He also defends against the criticism made by the Ratnakosha author. He discusses the fallacies of argument and the differences between chhal (deception) and jati (fallacious refutation).

Key Areas of Expansion by Gunratnagani: The article concludes by listing specific topics that Gunratnagani elaborated upon, which were not extensively covered by Tarkabhasha and Prakashika. These include:

• Mangalavada
• Kashimaraṇa liberation
• Detailed explanation of Uddeśa, Lakshana, and Pariksha
• Definition of Karana
• Ṣoḍhā Sannikarṣa (six types of contact)
• Vyapti (universal concomitance)
• Avacchedakatva (limiting relation)
• Samanya Lakṣaṇā and Jñāna Lakṣaṇā Prasaktī (associative perception)
• Three types of Hetu
• Distinction between Satpratipakṣa (counter-proved) and Sandeha (doubt)
• Impermanence of Shabda
• Shabda Shaktis (powers of Shabda)
• Critique of Mimamsa theories on Pramana
• Shariratva Jati
• Pralaya (dissolution)
• Definition of Guna (quality)
• Chitra Rupa (multicolored form)
• Pakaja Prakriya (process of cooking)
• Distinction between Prithaktva and Anyonyabhava
• Anyathakhyati and types of Absence

Conclusion: The article emphasizes that Gunratnagani, a scholar of the Khartar Gachchha, also wrote extensive commentaries on 'Kavya Prakash' and other works like 'Shashadhara Tippan'. He is described as a scholar of grammar, logic, and the Vedas, bringing honor to his sect. The author expresses hope that the Khartar Gachchha will make efforts to bring his works to light.