Jain Tark Bhasha - Book Summary

Here's a comprehensive summary of the Jain text "Jain Tark Bhasha" by Acharya Yashovijay, as translated by Pandit Shobhachandra Bharilla, based on the provided pages:

Book Title: Jain Tark Bhasha (Jain Logic Language) Author: Acharya Yashovijay (Originally composed) Translator: Pandit Shobhachandra Bharilla Publisher: Shri Tilok Ratna Sthanakvasi Jain Dharmik Pariksha Board, Pathardi (Ahmednagar) Publication Year: 1964 (First Edition)

Overview and Significance:

"Jain Tark Bhasha" is a significant work in Jain philosophical literature, specifically in the field of logic and epistemology (Pramana Shastra). Acharya Yashovijay, a highly learned scholar of both Jain and non-Jain philosophies, authored this text in the 18th century (Veer Nirvana Samvat 2490). The book is highly regarded for its profound insights, rigorous analysis, and ability to present complex philosophical arguments with clarity, even when discussing opposing viewpoints. Its inclusion in university curricula highlights its academic importance.

Context of the Translation:

The preface reveals that this Hindi translation was undertaken due to a persistent demand from students and teachers. The need for a Hindi version arose because, despite the existence of numerous commentaries on the original work, a translation into India's national language was lacking. The publication was supported by generous patrons and facilitated by the Shri Tilok Ratna Sthanakvasi Jain Dharmik Pariksha Board, aiming to make this foundational text accessible to a wider audience.

Key Philosophical Contributions of Acharya Yashovijay:

Synthesis of Jain and Non-Jain Thought: Yashovijay demonstrated exceptional skill in presenting arguments from other philosophical schools (Jain and non-Jain) as purva paksha (initial standpoints) without distortion. This reflects his broad scholarship and his sympathetic, harmonizing approach, rooted in the Jain principle of Anekantavada (non-absolutism). His study in Kashi exposed him to non-Jain scholars, significantly influencing his perspective.
Innovative Solutions: He offered solutions to philosophical problems that were not found in earlier Jain authors, emphasizing the necessity of studying other philosophies to truly understand Jainism.
Adoption of New Logic: Yashovijay was instrumental in introducing the "Navya-Nyaya" style of philosophical exposition into Jain literature, a style that had revolutionized Indian logic with the work of Gangesa in the 14th century. He also critically analyzed the Khandana-Khanda-Khady a of Sri Harsha from a Jain perspective.
Comprehensive Literary Output: Yashovijay was a prolific writer, composing works in Sanskrit, Prakrit, Gujarati, and Hindi. His writings covered logic, metaphysics, ethics, grammar, poetry, and more. His logical works, like "Jain Tark Bhasha," are considered seminal.

Structure and Content of "Jain Tark Bhasha":

The book is divided into three main sections, reminiscent of earlier Jain logical treatises like Bhattaraka Akalanka's Laghiyastraya:

Pramana Parichchheda (Pramana Section):
- Definition of Pramana: Knowledge that cognizes both the self (knowledge itself) and the other (objects) is Pramana. The translator explains the inclusion of "knowledge" to avoid over-extension, "cognizant" to exclude doubt and error, and "self and other" to refute theories that deny self-awareness or the existence of external objects.
- Types of Pramana:
  - Pratyaksha (Direct Perception): Knowledge derived directly from the soul, without the aid of external means (mind and senses). It is further divided into:
    - Samvyavaharika Pratyaksha (Conventional Direct Perception): Knowledge gained through senses and mind, which is ultimately considered paroksha (indirect) due to its dependence on external factors and potential for error. This includes mati-jnana (sense-based knowledge) and shruta-jnana (scriptural knowledge).
    - Paramarthika Pratyaksha (Absolute Direct Perception): Knowledge derived solely from the soul, independent of external means. This includes avadhi-jnana (clairvoyance), manah-paryaya-jnana (telepathy), and kevala-jnana (omniscience).
  - Paroksha (Indirect Perception): Knowledge that is not direct, often characterized by a lack of clarity or dependence on inference, memory, or testimony. It is divided into:
    - Smriti (Memory): Knowledge derived from past experiences.
    - Pratyabhijna (Recognition): Knowledge that recognizes the identity of something previously experienced, often involving a sense of "this is that."
    - Tarka (Reasoning/Inference based on Relation): The logical process of understanding the relationship (like causality or concomitance) between things, crucial for inferential knowledge.
    - Anumana (Inference): Deriving knowledge of an unperceived object from a perceived sign or reason.
    - Agama (Scriptural Testimony): Knowledge derived from the words of an Apta (a truthful and omniscient being).
- Detailed Analysis of Mati-Jnana: The text elaborates on the four stages of mati-jnana: avagraha (initial perception), iha (investigation), apaya (determination), and dharana (retention). It discusses various classifications and sub-classifications based on the nature of the object, the sense faculty, the clarity of knowledge, etc.
- Shruta-Jnana: Knowledge derived from scripture or testimony, analyzed through various classifications based on its form, origin, and content.
Naya Parichchheda (Naya Section):
- Definition of Naya: A viewpoint or perspective that grasps a particular aspect of reality, without denying other aspects. Nayas are partial cognitions that contribute to the understanding of reality but are not complete in themselves, unlike Pramana.
- Types of Naya:
  - Dravyarhtika Naya: Focuses on the substance or essence of things, often emphasizing generalities. It is further divided into Naigama, Sangraha, and Vyavahara.
  - Paryayarhtika Naya: Focuses on the modes, attributes, or states of things, often emphasizing particulars. It is divided into Rijusutra, Shabda, Samabhiruḍha, and Evambhuta.
- Analysis of Each Naya: The text explains the specific focus and application of each naya, illustrating how they lead to different, yet valid, perspectives on reality. For example, Shabda Naya emphasizes etymology and distinctions based on linguistic variations, while Samabhiruḍha Naya focuses on established meanings. Evambhuta Naya insists that a word is applicable only when the object is actually engaged in the action or state denoted by the word.
Nikshepa Parichchheda (Nikshepa Section):
- Definition of Nikshepa: Nikshepas are linguistic and conceptual devices used to present or classify reality from different standpoints, often involving attribution or convention. They are tools for presentation and clarification.
- Four Types of Nikshepa:
  - Nama (Name): The designation given to an object, often by convention, which may or may not align with its inherent nature.
  - Sthapana (Establishment/Representation): The representation of an object through an image, symbol, or effigy, which is conventionally treated as the object itself.
  - Dravya (Substance): The underlying substance or potentiality, which can be projected onto a present or future state, or even a past one.
  - Bhava (Mode/Actuality): The actual state or mode of an object, characterized by the presence of specific qualities or actions.
- Application and Interrelation: The text explains how these nikshepas can be applied to various entities, including the soul, and how they relate to the different nayas. It also discusses the importance of understanding the context and intention behind their use.

Key Concepts and Terminology:

Pramana: Valid means of knowledge.
Naya: Partial viewpoints or perspectives for understanding reality.
Nikshepa: Conventional designations and classifications for presenting reality.
Pratyaksha: Direct perception.
Paroksha: Indirect perception.
Mati-jnana: Cognition through senses and mind.
Shruta-jnana: Knowledge from scriptures or testimony.
Avadhi, Manah-paryaya, Kevala Jnana: Higher forms of direct perception.
Smriti, Pratyabhijna, Tarka, Anumana, Agama: Types of indirect knowledge.
Anekantavada: The principle of manifold reality.
Syadvada: The doctrine of conditioned predication, expressed through the use of "syat" (perhaps/in some way).
Anyathanupapatti: Inability to explain otherwise (a key logical principle for inference).
Vyapti: Concomitance or invariable relation between a sign and the signified.

Overall Impression:

"Jain Tark Bhasha" is a foundational text for understanding Jain logic and epistemology. Acharya Yashovijay's work, as presented in this Hindi translation, is characterized by its logical rigor, intellectual depth, and commitment to presenting a nuanced and comprehensive understanding of reality from a Jain perspective, while engaging respectfully with other philosophical traditions. The translator's effort has made this valuable work accessible to a broader audience interested in Indian philosophy.