Jain Samt Vyapti - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Samt Vyapti," by Dalsukh Malvania, in English:

The text "Jain Samt Vyapti" by Dalsukh Malvania discusses the Jain perspective on Vyapti (invariable concomitance) as a distinct and independent means of knowledge (pramana).

Key Points:

Tarka as an Independent Pramana: Jainism uniquely considers tarka (reasoning or logic) as an independent pramana, unlike other philosophical schools where it is often subsumed under other means of knowledge. The Jain philosophical texts extensively discuss why tarka should be considered an independent pramana.
Vyapti as the Subject of Tarka: The primary subject matter of tarka in Jainism is vyapti.
Definition of Vyapti: Vyapti is defined as the tri-kalika sambandha (relationship existing in all three times – past, present, and future) between things.
Addressing Buddhist Objections: The text addresses a significant objection raised by Buddhists, particularly by Dharmakirti, who argued that relationships are not real (vastu-sat) but merely imaginary (kalpanika) and therefore cannot be the subject of tarka.
Vastu-sat (Real Existence) of Relationship: To counter this, Jainism establishes that relationships are vastu-sat (possessing real existence) because they are arthakriyakaritva (capable of performing an action or having a practical utility).
Arthakriya (Practical Utility) of Relationship: The text explains that the practical utility of a relationship lies in the very knowledge of that relationship. Just as the knowledge of "blueness" is the practical utility of "blue," the knowledge of a relationship is its practical utility. This knowledge is arthabhasini (manifesting meaning or reality).
Vyapti as Avinashibhava (Inseparable Concomitance): Vyapti is further elaborated as avinashibhava (inseparable coexistence) or anyathanupapatti (unthinkability in another way). It signifies a relationship where one thing cannot be thought of without the other, either causally or substantially.
Rejection of Multiple Lakahana (Characteristics) for Hetu (Middle Term): While other schools like Buddhism and Nyaya proposed multiple characteristics for the hetu (the inferential mark), Jainism asserts that the single characteristic of anyathanupapatti (unthinkability in another way) is sufficient.
Basis in Dharmakirti, with Modifications: The Jain concept of vyapti is rooted in Dharmakirti's idea of avinashibhava but with significant modifications.
Broader Scope of Avinashibhava: Jainism expands the concept of avinashibhava beyond mere identity (tadatmya) and causal origination (tadutpatti). They assert that inseparable concomitance can exist even between co-existing or sequentially occurring things without strict identity or causal connection.
Two Types of Vyapti: Jainas discuss two types of vyapti:
- Antarvyapti (Internal Vyapti): This refers to the relationship present within the subject (sadhyan) and the predicate (sadhan) of the current inferential statement.
- Bahirvyapti (External Vyapti): This refers to the relationship observed in things other than the immediate subject and predicate, typically demonstrated through an example (drstantan).
Significance of Antarvyapti: If antarvyapti is established, then the mention of bahirvyapti through an example is not essential. The text highlights that vyapti can exist even when an affirmative example (anvaya drstantan) is not available, and this is the strength of antarvyapti. This is particularly relevant when inferring something based on an uncommon characteristic, where finding a direct affirmative example might be difficult.
Acharya Hemchandra's Definition: The text cites Acharya Hemchandra's definition of vyapti: "Vyapti is the presence of the pervader (vyapak) in the pervaded (vyapya), or the presence of the pervaded in the pervader." This definition is attributed to the commentary on Dharmakirti's Hetubindu.

In essence, "Jain Samt Vyapti" argues for the logical basis of inferential reasoning in Jainism, grounded in the objective reality of relationships (vyapti), and elaborates on the nature and scope of these relationships, emphasizing their role as a fundamental tool for acquiring knowledge.