Mahavidya Vidambanam - Book Summary

The book "Mahavidya Vidambanam" by Bhatta Vadindra, with commentaries by Anandapurna and Bhuvanasundara Suri, and including the "Dashashloki" by Kularka Pandita, is a significant work within the realm of Indian logic and philosophy. Edited by Mangesh Ramakrishna Telang, it was published in 1920 as Volume XII of the Gaekwad's Oriental Series.

The core subject matter revolves around Mahavidya, which, in the context of these texts, refers to a specific type of logical inference or syllogism, distinct from its traditional meaning of "great knowledge" or ten tantric goddesses.

Here's a comprehensive summary of the key aspects presented in the introduction and the texts themselves:

1. Definition and Origin of Mahavidya:

The Mahavidya Syllogism: Vadindra defines Mahavidya as a syllogism that uses a purely positive probans (Kevalanvayi-hetu) to establish a positive-negative probandum (Anvayavyatireki-sadhya). The key characteristic is that the pervader (Vyapaka) is established in the subject (Paksha) by the force of its non-establishment elsewhere. It's called Mahavidya because it is considered free from various logical fallacies.
Symbolic Meaning: The text suggests that the term "Mahavidya" might have been used symbolically by Kularka Pandita, the author of the "Dashashloki Mahavidya Sutra." The number 16, associated with Mahavidya syllogisms, likely connects to "Shodashi," one of the names of a prominent tantric goddess, indicating a possible tantric influence or symbolic usage by Kularka Pandita, who was reportedly a great tantric himself.

2. Historical Context and References:

Absence in Early Texts: Mahavidya syllogisms are not mentioned in the foundational texts of Vaisheshika (Kanada) and Nyaya (Gotama) schools, nor in their early commentaries by Prasastapada, Sridharacharya, Vatsyayana, Uddyotakara, and Vachaspatimishra.
Early Allusions: An indirect reference is found in Shriharsha's "Khandana-Khanda-Khādya," where a syllogism structured similarly to Mahavidya is discussed. Anandapurna, a commentator on Shriharsha's work, explicitly identifies this syllogism as following the Mahavidya method.
Direct References: The earliest direct mention of Mahavidya is in Chitsukhacharya's "Tattva-pradîpika" (around 1200 AD). Chitsukhacharya quotes a syllogism under the name "Mahavidya" and also reproduces the fourth syllogism from Kularka Pandita's "Mahavidya Dashashloki Sutra" without attribution.
Later Mentions: Subsequent authors like Amalānanda (around 1247-1260), Anandajñana (1260-1320), and Venkatanatha Vedantacharya (1267-1369) also refer to Mahavidya syllogisms and Vadindra's refutation. Venkatanatha critiqued Vadindra's view that the Kevala-anvayi-hetu is entirely untenable. Sesha Sharngadhara (around 1450) and Pratyagrūpa Bhagavan also mention Vadindra and Mahavidya.
Obsolescence: The Mahavidya syllogisms appear to have generated significant interest from the 11th to the 15th centuries. However, they seem to have become obsolete after Vadindra's comprehensive refutation in "Mahavidya Vidambana." Modern schools of Nyaya, particularly in Bengal, do not acknowledge them.

3. Authors and Their Works:

Kularka Pandita: The author of the original "Dashashloki Mahavidya Sutra," laying down 16 rules for framing these syllogisms. Very little is known about his life, and his name might be an epithet.
Vadindra: The author of "Mahavidya Vidambana," a treatise refuting the Mahavidya syllogisms. His real name is believed to be Mahadeva. He was a religious counselor to King Shrisimha, likely King Singhaṇa of the Yadava dynasty (reigned 1210-1247 AD). Vadindra also wrote other works on logic, such as "Rasasara" and "Hetukhandana."
Anandapurna: The commentator on the first part of "Mahavidya Vidambana." He is likely the same Anandapurna who wrote a commentary on Shriharsha's "Khandana." He flourished between 1529 and 1600 AD.
Bhuvanasundara Suri: The author of the second commentary ("Vyakhyaan Deepika") on "Mahavidya Vidambana." He was a disciple of Sri Somasundara Suri of the Tapagachha sect and studied logic under Gunaratna. He lived approximately between 1399 and 1460 AD. He also authored "Laghu-Mahavidya Vidambana" and "Mahavidya Vivarana Tippana."
Mahavidya Vivarana Author: The author of this commentary on the "Mahavidya Sutra" is unknown. He appears to have been a Vedantin well-versed in Nyaya, possibly living after Sivaditya Misra (975-1025 AD).

4. The Controversy and the Purpose of Mahavidya:

Eternity of Sound: Bhuvanasundara's commentary suggests that Mahavidya syllogisms originated from a debate between the Mimamsakas (who hold sound to be eternal) and the Vaisheshikas/Naiyayikas (who hold sound to be non-eternal). The Mahavidya method was supposedly created by a "Yougaacharya" (likely an epithet for Kularka Pandita) from the Vaisheshika/Naiyaya school to prove the non-eternity of sound.
Vadindra's Refutation: Vadindra, while initially explaining Mahavidya syllogisms in the first chapter, primarily focuses on refuting them in the second and third chapters. His objective was to demonstrate their fallacious nature, comparing them to "Jatis" (futile rejoinders) used when proper refutation fails. He aimed to prevent students from being defeated by the flaws in these syllogisms.

5. Key Criticisms of Mahavidya Syllogisms (as presented by Vadindra and Bhuvanasundara):

Fallacies: Mahavidya syllogisms are shown to be susceptible to various logical fallacies, including:
- Asiddha (Unproven): Particularly through "Vyapyatvasiddhi" (non-establishment of pervasion) and issues with defining "Paksha-dharmata" (the probans being present in the subject).
- Viruddha (Contradictory): Probans contradicting the proposition.
- Anaikantika (Inconclusive): Probans that does not definitively lead to the conclusion.
- Satpratipaksha (Neutralized Probans): Probans whose validity is nullified by a contrary probans.
- Badha (Contradiction by Perception/Experience): A probans that is contradicted by clear evidence.
- Upadhi (Sopadhika): The presence of an adventitious condition that invalidates the inference. The texts extensively discuss how various conditions (Upadhis) affect Mahavidya syllogisms.
- Arthāntaratā (Irrelevant Conclusion): Proving something other than what was intended.
- Siddhanta-viplāvakātva (Subversion of Established Doctrine): Contradicting established philosophical principles.
- Svavyāghāta (Self-Contradiction): Syllogisms that contradict themselves.

6. Contents of the Volume:

The volume is a compilation of four related works:

Mahavidya Vidambana: Vadindra's refutation.
Mahavidya Vyakhyana (Anandapurna's Commentary): Commentary on Vadindra's work.
Laghu Mahavidya Vidambana: Bhuvanasundara Suri's brief refutation.
Mahavidya Sutra (Kularka Pandita): The foundational text with 16 rules.
Mahavidya Vivarana with Tippana (Bhuvanasundara Suri's Commentary): An exposition of the Sutra with Bhuvanasundara's notes.

The book meticulously analyzes numerous examples of Mahavidya syllogisms and their logical flaws, often through intricate linguistic and logical arguments presented by Vadindra and explained by his commentators.

In essence, "Mahavidya Vidambanam" is a critical examination and debunking of a specific logical method originating from the early centuries of the Common Era, likely as a polemical tool in philosophical debates, particularly concerning the nature of sound and other metaphysical concepts. The work provides a deep dive into the nuances of Indian logic (Nyaya) and the art of argumentation.