Haribhadranu Gyantattvachintan - Book Summary

Here's a comprehensive summary of the Jain text "Haribhadranu Gyantattvachintan" by Rasiklal C Parikh, based on the provided pages:

The text is an analysis of the epistemology (theory of knowledge) as expounded by the prominent Jain scholar Acharya Haribhadra Suri (701-771 AD). The author, Rasiklal C Parikh, highlights Haribhadra's unique position among ancient Indian thinkers of the Vedic, Jain, and Buddhist traditions, noting that he hasn't received sufficient attention from modern scholars.

Haribhadra's Life and Philosophical Outlook:

Exceptional Life Journey: Haribhadra's life story is presented as remarkable. Born and educated as a Brahmin, he later became the spiritual son of a Jain nun named Yakini Mahattara, taking pride in being known as Vinimadatta. This conversion from Brahminism to Jainism is described as thought-provoking, suggesting a deeper narrative than tradition typically preserves.
"Samadarshi" (Equanimous Viewer): The author draws from Pandit Dr. Sukhlalji's assessment of Haribhadra as a "Samadarshi." Parikh aims to explore the experiential and knowledge domains from which this equanimity arose.
Life-Infused Logic: Haribhadra's philosophical thought is characterized by a logical approach that is imbued with life. While logic aims to be detached from emotions to avoid dryness, Haribhadra believed that this logical pursuit ultimately serves the goal of truth attainment. He recognized the problem of bias (raga-dvesha) in the reasoning of many philosophers, which clouds their perception of truth.
Striving for Objectivity: Haribhadra understood that for logical reasoning to be successful in achieving truth, it must be free from the partiality driven by attachment and aversion. He explicitly states in his work, "Loktattvanirnay," "I have no partiality for Vira, nor aversion towards Kapila and others; I shall accept what is consistent with reason." This declaration is seen as a testament to his deep internal struggle for objective truth.

Haribhadra's Epistemological Framework:

Beyond Logic: Haribhadra's thinking extends beyond mere logical consistency. He grappled with the persistent issue of differing philosophical viewpoints. He observed, like the German philosopher Immanuel Kant, that philosophers often contradict each other.
Kant's Parallel: The author draws a parallel with Kant, who, in his "Critique of Pure Reason," concluded that certain ultimate realities (like time, space, causation) are beyond the grasp of human reason ("moti" or "reason"). Kant suggested that while empirical knowledge is based on sensory input and processed by reason within the framework of space, time, and causality, supersensory subjects (like the soul, God, dharma) must be accepted on faith.
Jain Perspective on Supersensory Knowledge: Parikh explains that Haribhadra's epistemology acknowledges the limitations of sensory knowledge (empirical knowledge) and reason's processing of it. He also touches upon the potential for skepticism and agnosticism arising from this. He suggests that a balance is struck by accepting traditional or personally considered faith for spiritual matters, while sensory knowledge guides worldly affairs.
Role of Faith and Scriptures: The author notes that in these approaches, subjects like the soul and God are considered beyond direct perception, even if accepted by faith. The authority of scriptures, often seen as divinely revealed or spoken by omniscient beings, forms the basis of this faith, but even this belief itself relies on faith.
The Problem of Differing Opinions: The text reiterates that differences of opinion are inevitable because individuals tend to perceive their own knowledge, derived from their sensory and intellectual capacities, as absolute. Faith, being indirect, is often sustained by tradition and can lead to bias.
"Samattva" (Equanimity/Balance): Haribhadra's concept of "Samattva" is explored. He suggests that a practical equanimity can be achieved by acknowledging that no single philosophical viewpoint is entirely correct, and each may contain partial truth or practical utility. This can prevent conflict between different schools of thought. However, true "Samattva" lies in realizing the underlying unity and non-contradictory nature of diverse and seemingly opposing phenomena in their ultimate reality. This kind of direct perception is not found in Western epistemology and is often relegated to mysticism.

Haribhadra's Three Types of Knowledge (Bodha):

Intellectual Knowledge (Buddhi): This is knowledge derived from the senses and their objects (indriyarthashraya).
Scriptural Knowledge (Jnana): This is knowledge obtained from authoritative texts (agamas), akin to scientific texts in modern parlance.
Knowledge through Right Practice (Asammoha): This is a clear and direct understanding gained through proper conduct, diligent effort, and practice (sadAnuShThana). Examples like discerning a gem through sight (buddhi), understanding it's a gem based on scripture (jnana), and then verifying it through examination (asammoha) are provided.

The Role of Yoga and Mystical Experience:

Beyond Reason and Faith: Haribhadra's framework extends to the supersensory realm. He asserts that definitive knowledge of supersensory subjects is not possible through inference alone. He quotes Bhartrihari, who also found that inferences about subtle matters often lead to differing conclusions.
Yoga as the Path to Supersensory Truth: Haribhadra posits that true and certain knowledge of supersensory realities is attainable only through yogic experience (yogijnana). This is akin to mystical knowledge in Western terms.
Three Paths of Yoga: He outlines three types of yoga:
1. Icchāyoga (Yoga of Desire): An incomplete practice driven by the desire to know and do something, but without full understanding.
2. Shastrayoga (Scriptural Yoga): Diligent practice based on strong conviction derived from scriptural knowledge.
3. Samarthyayoga (Yoga of Prowess/Capacity): The highest form, where practice, driven by one's inherent strength and understanding beyond the general prescriptions of scripture, leads to special realization.
The Supremacy of Samarthyayoga: Haribhadra believes that the ultimate attainment of liberation (siddhi) is not fully explained by scripture alone but is revealed by yogis. If scripture alone were sufficient for such attainment, hearing it would instantly grant it. He argues that Samarthyayoga, which involves intuitive knowledge (pratibhajñāna) and is an advanced form of scriptural knowledge, is essential for realizing supersensory truths like omniscience.
"Samattva" through Yoga: The author concludes that Haribhadra's profound equanimity ("Samattva") likely stemmed from his yogic insights. This "yoga-drishti" (yogic vision) allowed him to transcend dry logic and realize that while different enlightened beings (omniscient ones) may be known by different names and have varying teachings, their ultimate truth is one. He criticizes the idea of making distinctions between omniscient beings based on their names or superficial differences, attributing this to the "delusion of attachment" (adhimukti).

Conclusion:

Haribhadra Suri's epistemology is a comprehensive framework that integrates sensory knowledge, scriptural authority, logical reasoning, and, most importantly, the direct experience of yogic practice. He recognized the limitations of reason and faith for grasping supersensory realities, pointing to yogic insight as the ultimate means. His emphasis on equanimity and the underlying unity of ultimate truth across different traditions is a significant contribution to Indian philosophical thought, suggesting a path for discerning thinkers to avoid intellectual pitfalls and strive for true understanding. The author suggests that Haribhadra's approach to knowledge, by including yogic experience, offers an explanation for the fundamental similarities in mystical visions across different religions.