Heervijaysuri Shishya Shubhvijay Krut Syadvad Bhasha - Book Summary

Here's a comprehensive summary in English of the Jain text "Heervijaysuri Shishya Shubhvijay krut Syadvad Bhasha" by N M Kansara, based on the provided pages:

Book Title: Heervijaysuri Shishya Shubhvijay krut Syadvad Bhasha Author: N M Kansara Publisher: ZZ_Anusandhan Catalog Link: https://jainqq.org/explore/229548/1

This text is an analysis and summary of the work "Syadvad Bhasha" written by Pandit Shubhvijay Gani, a disciple of the renowned Jain Acharya Shri Hirvijaysuri. The author, N M Kansara, provides an introduction to Acharya Shri Hirvijaysuri and then delves into the life and literary contributions of his disciple, Shubhvijay Gani, with a particular focus on his "Syadvad Bhasha" and its commentary.

Introduction to Acharya Shri Hirvijaysuri:

Acharya Shri Hirvijaysuri was born in Palanpur in VS 1583 (1426 CE).
He received his initiation (diksha) in VS 1596 (1439 CE) from Acharya Shri Vijaydansurishwarji, becoming Muni Hirharsh.
He rose through the ranks, becoming Punyas in VS 1607 (1450 CE), Vachak in VS 1609 (1452 CE), and finally Acharya (Suripad) at the young age of twenty-seven in VS 1690 (1533 CE).
Upon the passing of his guru, Shri Vijaydansurishwarji, in VS 1622 (1465 CE), Shri Hirvijaysuri took on the mantle of a prominent leader in the Jain faith.
A significant event in his life was his meeting with Emperor Akbar in Fatehpur Sikri in VS 1639 (1582 CE). As a result of this encounter, the Emperor, impressed by Hirvijaysuri's teachings and influence, ordered the cessation of atrocities against Jain monks by his officials and embraced the principle of ahimsa (non-violence).

Pandit Shubhvijay Gani and his Works:

Pandit Shubhvijay Gani was one of the many disciples of Acharya Shri Hirvijaysuri.
He consistently referred to Shri Hirvijaysuri as his "Guru" at the beginning of his works and identified himself as a devoted disciple in the colophons of his texts.
Shubhvijay Gani authored seven significant works, primarily in Sanskrit:
1. Tarkabhasha Vartika
2. Syadvad Bhasha Sutra
3. Syadvad Bhasha Sutra Vritti (commentary)
4. Prashnottarmala
5. Kavyakalpalatavrittimakarand
6. Haimi Namamala
7. Mahavir Swami nu 27 bhav nu stavan (Hymn to Mahavir Swami's 27 lives)
He received guidance and encouragement for his Sanskrit compositions from his senior spiritual brother, Shri Vijaydevsurishwarji.
His works were composed between VS 1661 and 1671 (1504 and 1514 CE).
His major works, "Syadvad Bhasha Sutra" and its commentary "Vritti," were created within a ten-year period.

Focus on "Syadvad Bhasha Sutra Vritti":

The "Syadvad Bhasha Sutra" primarily adopts verses from Vadi Deva Suri's renowned work, "Praman Naya Tatvalokalankara," with a few verses also taken from Manikyanandi's "Parikshamukha Sutra."
Some verses were also composed based on the stanzas from Acharya Haribhadra Suri's "Shaddarshana Samuchchaya."
To facilitate a clear understanding of these verses, Shubhvijay Gani wrote the "Vritti" (commentary).
The "Syadvad Bhasha Vritti" was published in the eighteenth issue of the research journal 'Sambodhi' (1992-1993) by the Lalbhai Dalpatbhai Bharatiya Sanskriti Vidyamandir, Ahmedabad. This publication meticulously separated the sutras and the commentary, which was not done effectively in earlier printings.
Due to the extensive use of Vadi Deva Suri's verses and the influence of Haribhadra Suri's work in the Vritti, Shubhvijay Gani also gave his work an alternative title: "Praman Naya Tatva Praveshika" (Introduction to the Principles of Pramana and Naya).
The commentary draws inspiration from Shri Gunratna Suri's "Tarka Rahasya Dipika Vritti" on "Shaddarshana Samuchchaya."
This work is considered highly authoritative due to its reliance on these esteemed philosophical texts.
The primary purpose behind the creation of "Syadvad Bhasha" was to impart knowledge of the Syadvada philosophy to children with lower intellect and those who were lazy. Consequently, the book is both beneficial and easy to digest for all readers.

Summary of the Discussion on "Jiva" (Soul/Living Being) in Chapter Eight:

The author highlights that the most engaging part of the book for Jain laypeople is the discussion on the concept of Jiva (soul/living being) presented in the eighth chapter. This chapter's verses and commentary are based on the stanzas of Acharya Haribhadra Suri's "Shaddarshana Samuchchaya" and Shri Gunratna Suri's commentary on it. Therefore, it can be said that Pandit Shubhvijay Gani presents the views of these two esteemed Suris, making his exposition highly credible.

Definition of "Padartha" (Substance/Category): The chapter begins by defining the "Padartha" (substance) and its characteristics.
The Jiva: The text defines the Jiva as a unique substance with characteristics such as consciousness, the ability to undergo transformations, and possessing knowledge. It discusses whether these qualities are distinct from or identical to the Jiva, and describes the Jiva as the doer, direct experiencer, having an uncertain measure (sandeh pariman), distinct in each body, and possessing qualities like being non-physical (apoudgalik) and having unseen karmic matter (adrastaval). These characteristics are then explained in detail.
Jiva and Prana (Life-force): The Jiva is described as possessing prana. Prana is of two types: dravya (material) and bhava (mental/spiritual). The presence of prana is what identifies a being as a "Jiva."
Types of Jivas: Jivas are broadly classified into two categories: mukta (liberated) and sansari (in the cycle of birth and death).
- Sansari Jivas: These are further divided into four types: sur (celestial beings), naraka (hellish beings), manushya (humans), and tiryak (animals/lower beings).
- Sur: Celestial beings are categorized into four types: Bhavapati, Vyantara, Jyotishka, and Vaimanika.
- Naraka: Hellish beings are classified into seven types based on their dwelling in different layers of the earth, starting from Ratnaprabha.
- Manushya: Humans are born either from the womb (garbha) or through spontaneous generation (samurchchha).
- Tiryak: Animals are classified into five types based on their senses, from one-sensed (ekendriya) to five-sensed (pachendriya).
One-Sensed Beings (Ekendriya): These include beings of earth (prithvi), water (jala), fire (tejas), air (vayu), and plants (vanaspati).

Addressing the Argument against the Sentience of One-Sensed Beings:

The text then addresses a counter-argument from opponents of Jain philosophy: how can earth, water, fire, air, and plants be considered living beings when they do not exhibit obvious signs of life?

Hidden Characteristics: Following Shri Gunratna Suri, Pandit Shubhvijay Gani argues that even if the obvious characteristics of life are not visible, their hidden characteristics are. Analogously, a person under the influence of alcohol might not show outward signs of being alive, but in practical terms, they are considered alive based on their hidden vitality. Similarly, earth and other elements should be considered sentient.
Evidence of Sentience:
- Earth: Elements like salt, coral, and stones, which form within the earth, take shapes that conform to the earth's structure. Plants bear distinct fruits. This suggests an inherent consciousness. Just as bones in a body are shaped and rigid according to the body, the earth body conforms to the Jiva.
- Water: Water (apkay jiva) is described as sentient. Just as an elephant's embryo is fluid and conscious, water's body is fluid and conscious. Ice, too, is considered conscious. Water that emerges from dug earth, like frogs, or falls from the sky like fish in clouds, and the condensation on surfaces in cold weather (seen as steam/vapour) are attributed to the sentient nature of water. The warmth observed in water during cold weather is akin to that in a human body.
- Fire (Tejas): Similar to how fireflies' bodies glow at night, the glow of embers is due to the conscious fire element (tejas kay). Just as only living beings experience fever and not the deceased, heat is a characteristic of sentience, not lifelessness.
- Air (Vayu): The invisibility of air's form, like a sorcerer disappearing through magical means, is due to its subtle form. The ability of air to propel animals, the existence of atoms, and burnt stones becoming ash are all inferential evidence of its sentience.
- Plants (Vanaspati): This is presented as the most compelling evidence.
  - Growth and Transformation: Tree bodies, like those of humans, undergo stages of infancy, youth, and old age, indicating consciousness.
  - Senses and States: Plants like Shimla, Punnag, and others exhibit states of sleep and wakefulness. They wrap their roots around buried treasure. Trees like Banyan and Peepal sprout new leaves due to the rumble of thunder or the touch of cold wind.
  - Reactions to External Stimuli: The text provides numerous examples of plants reacting to specific stimuli: an Ashoka tree flowering when a woman with ankle bells kicks it, a Jackfruit tree flowering when embraced by a young woman, a Bakul tree flowering when alcohol is poured on it, a Champa flowering when sprayed with fragrant water, a Tilak tree flowering when looked at with a sideways glance, and Shirish and Virahada trees flowering upon hearing music in the fifth tone.
  - Blooming Cycles: Flowers like lotuses bloom in the morning, while others bloom in the evening. Kumud flowers bloom with the rising moon. The Shammi tree sheds its leaves before the rain.
  - Movement and Sensitivity: Vines climb walls, and the Lajwanti plant (sensitive plant) closes its leaves when touched.
  - Fruiting Seasons: All plants bear fruit in their specific seasons.
  - Physical Effects: If fruits and flowers are cut, the plant body begins to dry up, similar to how human limbs wither if cut off.
  - Nutrient Transport: Plants transport sap from their roots to their branches and leaves, analogous to the circulation of milk, water, and blood in the human body.
  - Lifespan and Growth: Like humans, plants have a defined lifespan, and their growth is influenced by favourable or unfavourable sustenance.
  - Diseases and Remedies: Plants can exhibit symptoms similar to human ailments (e.g., yellowing skin, swelling, dryness) and can be rejuvenated with specific fertilizers, much like humans benefit from medicines or tonics.

Conclusion of the Text:

The author states that just as modern times seek scientific validation for all matters, including religious principles, during the medieval period in India (from the 6th to 18th centuries CE), scholars and pandits debated and proved or disproved various points through arguments and scholastic victories. Prominent Jain Acharyas from Siddhasen Divakar to Acharya Shri Shrichandrasuri followed this method to expound their doctrines.

Pandit Shubhvijay Gani, by composing his "Syadvad Bhasha" based on the works of esteemed Jain logicians like Vadi Deva Suri and Haribhadra Suri, aimed to introduce Jain children to the principles of Syadvada and, in doing so, immortalized the name of his guru, Shri Hirvijaysuri. The author concludes by offering his humble respects to these great scholars and expresses regret for taking up the readers' valuable time.