Hetubinduno Parichaya - Book Summary

Here is a comprehensive summary of the provided Jain text, "Hetubinduno Parichaya," based on the provided PDF pages:

Book Title: Hetubinduno Parichaya (Introduction to the Hetubindu) Author: Sukhlal Sanghavi Publisher: Z_Darshan_ane_Chintan_Part_2_004635.pdf (This appears to be a chapter or section within a larger work) Catalog Link: https://jainqq.org/explore/249250/1

This text, "Hetubinduno Parichaya," serves as an extensive introduction and explanation of the Jain work Hetubindu and its commentaries. It details the scholarly efforts involved in bringing this important text to light and offers insights into its historical context and philosophical content.

I. Introduction to the Text and its Manuscripts:

Manuscript S (The Primary Manuscript): The introduction begins by describing the primary manuscript used for the edition, referred to as 'S'. It is a palm-leaf manuscript from the Sanghvi Pada collection in Patan. The manuscript is described as old and deteriorated, with missing or damaged sections on several pages. Due to this damage, the editors have filled in lacunae with supplementary text within square brackets []. When they have corrected or clarified the text based on their understanding, the original reading is preserved in round brackets (). Marginal notes from the manuscript have been incorporated as footnotes.
An Additional Manuscript: The text notes the presence of an additional leaf in manuscript S, which belongs to a different commentary on Hetubindu. This leaf contains text that differs from the primary manuscript. After comparing both versions, the editors have retained the more accurate reading in the main text and presented the other as a variant. This extra leaf is significant as it suggests that the Tibetan translation aligns more closely with its text than with manuscript S, indicating that the Sanskrit original for the Tibetan translation might have been a separate copy, possibly related to the source of this additional leaf. This also points to the widespread dissemination and multiple copies of Hetubindu.
Dating of Manuscript S: The manuscript has a date written at the end, but the first two digits are missing. Only the number '75' is clear. C. D. Dalal has hypothesized that the date could be 175 or 1175 in the Vikrama era. The completion date of the copying is noted as Sunday, Magshar Vad 7.
Author Information (Missing): The manuscript is missing a plaque praising the author, and another is incomplete, preventing the identification of the author of the original Hetubindu from this manuscript alone.
Ownership and Scribe: Manuscript S is owned by Pt. Abhaykumar. Three eulogistic plaques related to him are partially present. It is inferred that Pt. Abhaykumar was a monk, given the epithet "Pandit" and the mention of his sect as "Brahma." Further details about this "Brahmangachchhiya" Pt. Abhaykumar are not readily available.
Script: The script of manuscript S is Devanagari, described as an ancient, "Newari-like" eastern Devanagari, making it difficult to read and transcribe. However, Muni Shri Punyavijayji meticulously created a clean Devanagari transcription on paper, which was later placed in the Shrimad Rajchandra Gnansangrah for permanent preservation. This transcription was used to create the press copy, but it was cross-referenced with the original palm-leaf manuscript during the editing process.

II. Manuscripts Used for the Edition:

The edition of Hetubindu and its commentary has utilized several key manuscripts and translations:

Manuscript T (Tibetan Translation): This refers to the Tibetan translation of the Hetubindu commentary, found in Bstan-hgyur, Mdo (Cordier: Catalogue du Fonds Tibetain, Paris, 1915) CX1. 6. Obtained from the Vidyabhavan library in Vishvabharati, this translation was meticulously compared with manuscript S. The comparison helped to:
- Correctly order pages that were mixed up due to missing page numbers.
- Rectify corrupted readings caused by difficult script or scribal errors.
- Identify new variant readings, some of which were noted by Shri P. Taraksa.
- Complete missing letters and words in manuscript S.
- Resolve textual disorder in manuscript X (another manuscript, not detailed here).
- The Tibetan translation is considered a reliable source, with the translators being highly accurate.
Manuscript N (Aloka Commentary): This is a manuscript of the Aloka sub-commentary on Hetubindu. It was obtained from Pt. Shri Hemraj, the Royal Guru of Nepal, via Muni Shri Rahul Sankrityayan. This transcription is from a very fragmented manuscript written on paper. The pages are disorganized, and its utility was heavily dependent on manuscript P. Despite its flaws, manuscript N was crucial for deciphering manuscript P.
Manuscript P (Photographic Copy): This is a photographic reproduction of the original Sanskrit manuscript of the Hetubindu commentary, held in the Bihar and Orissa Research Institute in Patna. Shri Rahulji mistakenly identified the original photos as belonging to a commentary on Nyayabindu, but it is indeed a commentary on Hetubindu called Aloka. The original Sanskrit manuscript is on palm leaves, with 70 leaves, captured in 20 photoplates. The script is ancient Nepali, and the letters are very fine and sometimes unclear, making them difficult to read even with magnification. Manuscript N was instrumental in helping to decipher these difficult and unclear letters.
Manuscript D: This manuscript was found in March 1926 when the editor was in Patan to procure palm-leaf manuscripts for the Sammati Tark. Hetubindu (and its commentary) and Tattvopaplavasimha were found unexpectedly. These were used in the editing of Sammati and later planned for separate publication. Tattvopaplavasimha was published first, followed by Hetubindu.
Manuscript T (from Pt. Purushottam Taraksa): Pt. Purushottam Taraksa obtained this from Vishvabharati, Shantiniketan, while studying Tibetan. In 1937, he provided a Sanskritized version of the Tibetan translation, which was invaluable for textual research, completion, and variant readings.
Manuscript N (from Shri Rahulji): Shri Rahulji brought this from Nepal during his second journey to Tibet. A press copy was made from it by Muni Shri Jinavijayji for Seth Shantilal Vanmali. Both the original and the press copy proved useful.
Manuscript P (from Pt. Dalasukh Malvaniya and Shri Nathmalji Tatia): Pt. Dalasukh Malvaniya and Shri Nathmalji Tatia obtained this in Patna in the summer of 1942. Pt. Malvaniya prepared some readings for the press in 1943, completing the rest with the help of Pt. Mahendrakumar "Abhay" in the last three months of 1843.

III. Scholarly Work and Appendices:

Editorial Process: The entire editorial work involved the use of various available texts related to the subjects and quotations discussed in Hetubindu commentary and its Aloka sub-commentary. This helped in rectifying textual errors and identifying the sources of many quotations.
Manuscript Referencing: In the published text, page numbers for manuscript S are given within [], and for manuscript Aloka, page numbers from manuscript P are provided in similar brackets. The letters 'a' and 'b' denote the first and second sides of a page, respectively.
Section Divisions: The Hetubindu commentary has been divided into four main sections by the editor. While the second and third sections have titles corresponding to their content in manuscript T, the first and fourth sections do not. The editor has provided content-based titles for all four sections, placing them at the beginning of the discussion, whereas in manuscript T, the titles for the second and third sections appear at the end of their respective discussions.
Additional Headings: The editor has also added various other headings to mark important topics discussed within the text.
Appendices: The edition includes seven appendices:
1. Philosophical terms from the original Hetubindu.
2. Special terms from the commentary.
3. Quotations from the commentary.
4. Philosophical terms.
5. Special terms from the Aloka sub-commentary.
6. Quotations from the Aloka.
7. The reconstructed original Hetubindu text, based on the Tibetan translation and the commentary, along with a corrigenda.

IV. Author of the Original Work: Dharmakirti

Sources for Dharmakirti's Life: Information about Dharmakirti's life is scarce in Indian languages and primarily available in Tibetan literature, particularly from authors like Buston and Lamā Tāranātha. Sherbaski and Dr. Satishchandra Vidyabhushan have also provided summaries based on these sources. Tibetan accounts, while not entirely historical, offer valuable insights.
Dharmakirti's Biography (as summarized by Sherbaski): Dharmakirti was born in the South (possibly Tirumalla) in a Brahmin family and received a Brahmin education. He later became interested in Buddhism and joined as a lay member. Seeking instruction from a direct disciple of Vasubandhu, he went to Nalanda, where he took vows from Dharmapala. His interest in logic led him to Îśvarasena, a disciple of Dignaga. Dharmakirti surpassed his teacher in understanding Dignaga's system. With his teacher's consent, he began composing his major work, a commentary on Dignaga's chief work. He spent his life composing, teaching, debating, and propagating Buddhism.
Dharmakirti's Self-Perception and Critics: Dharmakirti expressed his dissatisfaction with the lack of students who could fully grasp his system. He felt his work might not be appreciated by the masses due to their preference for superficial ideas and their envy. He compared his work to a beautiful bride who might never find a suitable groom, implying that its profound nature would limit its audience.
Dharmakirti's Personality: He is described as proud, self-reliant, contemptuous of ordinary people and sham scholars. Tāranātha recounts an incident where, upon showing his great work to scholars without appreciation, he declared his work would spread throughout the world, just as a dog running through streets scatters leaves.
Dating Dharmakirti: While his exact lifespan is debated, scholars like Vidyabhushan and Rahul Sankrityayan have proposed periods in the 7th century (635-650 CE or starting from 625 CE). Mahendrakumar Nyayacharya suggests a range of 620-690 CE. Regardless of the exact dates, his chronological placement relative to other scholars is generally established.
Chronological Placement of Dharmakirti:
- Elder Contemporaries: Grammarian Bhartṛhari, Uddyotakara, Îśvarasena, and Kumārila were likely older contemporaries. Dharmakirti was a disciple of Îśvarasena and critically analyzed the views of Uddyotakara, Bhartṛhari, and Kumārila, but there's no evidence of them criticizing Dharmakirti.
- Slightly Younger Contemporaries: Jain logician Samantabhadra and Prabhākara were slightly younger contemporaries. Samantabhadra's Āptamīmāṁsā appears to be influenced by Dharmakirti's Pramāṇavārttika.
- Successors: Vyomaśiva, Akalaṅka, Haribhadra, and Jayanta are considered his successors as they refute his views.
Dharmakirti's Works and Commentaries: A list of Dharmakirti's works and their commentaries (based on Rahul Sankrityayan's research) is provided. This includes Pramāṇavārttika, Pramāṇavinischaya, Nyāyabindu, Hetubindu, Sambandhaparīkṣā, and Vādanyāya, along with their known commentaries and translators.

V. Author of the Commentary: Ar'yakta (Bhaṭṭa)

Identity: The author of the commentary on Hetubindu is Ar'yakta, also known as Bhaṭṭa. His name suggests a Kashmiri origin, supported by Lamā Tāranātha. He was originally a Brahmin.
Tibetan References: The Tibetan translation of Hetubindu explicitly mentions him three times as "Bhaṭṭa." His other name is Dharmākaradatta, which appears twice. It is suggested that he might have become a Buddhist monk later in life, and Dharmakaradatta could be his monastic name. The epithet "Bhaṭṭa" is associated with his secular name, while "Bhādanta" is used with Dharmakaradatta, a term usually for monks. Drukpa Misra, the author of the Aloka sub-commentary, refers to both names in the beginning of his work.
Ar'yakta's Works: Based on his own writings and his commentator's explanations, at least three works by Ar'yakta are known: Kṣaṇabhaṅgasiddhi, Pramāṇāntarasiddhi, and the Hetubindu commentary.
Ar'yakta's Style and Scholarship: Ar'yakta's writing is clear and his philosophical knowledge is deep. He excels in analyzing Buddhist and other philosophical views. It is believed that Dharmakirti may not have had a suitable disciple during his lifetime, but Ar'yakta emerged as one of his capable followers.
Teacher-Disciple Relationship: Dharmottara, the commentator of Nyayabindu, is considered Ar'yakta's disciple, as indicated by Tāranātha. This also suggests that Dharmakar (Ar'yakta) must have become a monk before admitting disciples.
Dating Ar'yakta: Ar'yakta's time falls between Dharmakirti and Dharmottara, and between Dharmakirti and Kamalaśīla and Prajñākaragupta. Therefore, his lifespan is estimated to be from the latter part of the 7th century to the first part of the 8th century.

VI. Author of the Sub-commentary: Durveka Misra

Identity: The third work is the Aloka sub-commentary on Ar'yakta's commentary, authored by Durveka Misra.
Life and Works: Limited information is available about Durveka Misra, mostly from his own eulogies. He was a student of Jitarikācārya, who was the head of Vikramashila University and later went to Tibet. Durveka Misra was a Brahmin by birth and impoverished. He likely taught at Vikramashila while pursuing in-depth study of Buddhist philosophy. His commentary reflects a profound understanding.
His Father's Works: His commentary mentions five works by his father, implying he authored at least these five works in addition to Aloka. These include Dharmottarapradīpa, Svayuvyavicāra, Viśeṣākhyāna, Kṣaṇabhaṅgasiddhi, and Caturdaśatī.
Durveka Misra's Scholarship and Independence: His scholarship is compared to that of Jayanta or Vācaspati Miśra. He demonstrates a clear understanding of philosophical thought. Notably, he exhibits intellectual independence, sometimes disagreeing with his guru Ar'yakta while still respecting him.
Time Period: Durveka Misra's time is estimated to be from the last quarter of the 10th century to the first half of the 11th century, as he was a student of Jitarikācārya, who, along with Dipankara Jnanaśrī, was active in the latter part of the 10th century. His extensive scholarship also suggests a long lifespan.

VII. Introduction to the Subject Matter of Hetubindu

Core Subject: The main subject of Hetubindu is the exposition of the nature of hetu (reason or middle term in inference).
Historical Context of Logical Thought: The text discusses the development of logical thought in India, tracing its origins and evolution. It highlights the Vedic, Buddhist, and Jain traditions' contributions to epistemology and logic.
Pradhana (Pramana) and Nyaya: The text delves into the concepts of pramana (means of valid knowledge) and nyaya (logic). It explains how the need for valid reasoning and establishing truth led to the development of these fields.
Schools of Thought and Debate: The text touches upon the interactions and debates between different philosophical schools, emphasizing how their differing views on truth and logic shaped their respective traditions. It notes the criticism of logic by traditions rooted in faith, but also the eventual reconciliation between faith and reason.
Buddhist Logic and its Evolution: The text specifically focuses on the evolution of Buddhist logic, highlighting the contributions of figures like Maitreyanātha, Asaṅga, Vasubandhu, and Dignāga. It explains how they refined and systematized logical principles, often differing from earlier traditions and even from each other. Dharmakirti is presented as a pivotal figure who consolidated and elaborated upon the logical framework established by Dignāga.
Dharmakirti's Contribution: Dharmakirti's works, including Hetubindu, are seen as a comprehensive development of Buddhist logic. Hetubindu itself is described as a concise exposition of the nature of hetu, building upon the principles laid down by his predecessors.
The Meaning of "Hetubindu": The term "Hetu" refers to the instrument of inference, and "Bindu" signifies a single point or a drop, suggesting a concentrated or essential exposition of the topic. It also possibly implies that Hetubindu contains a small but crucial part of the extensive discussion on hetu found in Dharmakirti's larger work, Pramāṇavārttika.
Dharmakirti's Independence and Criticism: Dharmakirti critically examined and often refuted earlier Buddhist and non-Buddhist philosophical traditions, including his own alleged teacher, Îśvarasena. He engaged with the views of philosophers like Bhartṛhari, Uddyotakara, and Kumārila.
Structure of Hetubindu: The original Hetubindu begins with a single verse and a prose commentary by Dharmakirti. This verse outlines the definition and types of hetu and the hetvābhāsas (fallacies of inference). The prose commentary elaborates on this verse. The available prose commentary is not complete, with much of it known through the commentary of Ar'yakta and the Tibetan translation.
Key Philosophical Concepts Discussed: Hetubindu and its commentary delve into several key Buddhist philosophical concepts, including:
- Rejection of universalism (jati or samanyavada).
- Establishment of particularity (apahārarūpa samanya).
- Proof of the momentary nature of reality (kshanikatva) and its implication of uncaused destruction (nihētukavināśavāda).
- The validity of nirvikalpaka perception (non-conceptual perception) and the traditional validity of savikalpaka inference (conceptual inference).
- Support for the theory of cause and effect and the single nature arising from causal factors (kāryakāraṇabhāva and sāmagrījanya ekasvabhāvatva).
- The nature of cooperation (sahakāritva) and absence (abhāva).
Critique of Opposing Views: Dharmakirti systematically refutes opposing philosophical arguments, often with sharp wit, regarding these concepts.
Ar'yakta's Commentary: Ar'yakta's commentary is comprehensive, explaining each word and its deeper meaning. He identifies the sources of Dharmakirti's critical remarks and provides detailed explanations, often clarifying Dharmakirti's often concise statements. He also discusses subjects not explicitly mentioned in the original, such as the initial salutation.
Durveka Misra's Commentary (Aloka): Durveka Misra's commentary is also elaborate, with occasional verses. His style is similar to Ar'yakta's, offering extensive explanations that clarify the purvapaksha (opponent's view) and the siddhanta (conclusion). He demonstrates independent thinking and a deep engagement with the philosophical landscape of his time.

VIII. Influence and Use of Hetubindu

Influence on Buddhist Tradition: Ar'yakta's commentary significantly influenced later Buddhist literature.
Influence on Brahmanical and Jain Traditions: Notably, scholars from Brahmanical and Jain traditions also utilized and critiqued Hetubindu and its commentaries.
- Brahmanical: Scholars like Śālikanātha, Vyomaśiva, and Vācaspati Miśra engaged with the text, sometimes critically. Udayana extensively critiqued Dharmakirti's works, and it is probable he consulted Ar'yakta's commentary.
- Jain: Jain logicians extensively used and refuted Ar'yakta's commentary. Prominent among them are Akalaṅka, Anantavīrya, Vidyānanda, Prabhācandra, Vādirāja, and Jayanta. The influence of Ar'yakta's commentary is evident in the works of Jain scholars like Haribhadra Sūri, Abhayadeva Sūri, Śāntisūri, Vādideva Sūri, and Hemacandra. Malayagiri and Candrasūri also engaged in refuting arguments presented by Ar'yakta.
Availability of Manuscripts: The pervasive influence of Ar'yakta's commentary among Jain scholars is highlighted by the fact that the only known palm-leaf copy was found in Patan, a city with significant Jain manuscript collections. It is possible other copies might exist in Jain libraries.

IX. Acknowledgements:

The author expresses gratitude to various individuals and institutions for their support in bringing this edition to fruition:

The custodians of the manuscript library for providing access.
Muni Shri Punyavijayji for his invaluable assistance in transcribing the difficult manuscript.
Shri Purushottam Taraksa for his extraordinary help with the Tibetan translation.
The Gujarat Vidyapith for their cooperative support in providing access to the transcribed manuscript.
Shri Rahulji for his unparalleled generosity and efforts in securing and facilitating the use of the Nepalese and Bihar Research Society manuscripts.
His devoted disciple, Pt. Mahendrakumar "Abhay," for his dedicated assistance.
His dear disciple and friend, Pt. Dalasukh Malvaniya, for his continuous and exceptional effort in all aspects of the editing process, including reading manuscripts, making new transcriptions, and meticulously proofreading the entire work. The author acknowledges that without Malvaniya's contribution, the edition would not have been possible.
Shri B. Bhattacharya, the Chief Editor of the Gaekwad Oriental Series, for selecting them for this editorial endeavor.

In essence, "Hetubinduno Parichaya" is a scholarly introduction that not only presents the Hetubindu text and its commentaries but also provides a rich historical and philosophical context, detailing the arduous journey of scholarly work in bringing this important Jain logical treatise to a wider audience.