Paryaye Krambaddh Bhi Hoti Hai Aur Akrambaddh Bhi - Book Summary

Here's a comprehensive summary of the provided Jain text, focusing on the core arguments and conclusions:

The text, "Paryaye Krambaddh bhi Hoti Hai aur Akrambaddh bhi" (Transformations can be Sequential and Non-Sequential) by Bansidhar Pandit, delves into a debate regarding the nature and order of transformations (paryāyā) in Jain philosophy. It primarily addresses the question of whether all transformations in substances (dravya) occur in a fixed sequence or if they can also occur in an unfixed sequence.

Core Argument and Counter-Argument:

The Question (Pūrvapakṣa): Do all transformations that occur in substances happen in a predetermined sequence, or can they also happen in an unpredetermined sequence?
The Counter-Argument (Uttarapakṣa): All transformations that occur in substances happen only in a predetermined sequence.

The Author's Position and Analysis:

The author, Bansidhar Pandit, argues in favor of the possibility of both sequential and non-sequential transformations, particularly concerning sva-para-pratyaya paryāyā (transformations dependent on both internal substance and external causes). The text systematically refutes the absolute claim of the Uttarapakṣa that all transformations are strictly sequential.

Key Concepts and Their Elaboration:

Substances (Dravya) and Their Transformations:
- Jain philosophy defines substances as the fundamental entities in the universe (e.g., soul, matter, space, time).
- Each substance possesses infinite inherent qualities (guṇa).
- Substances undergo dravya-paryāyā (substance-transformations), and each quality undergoes guṇa-paryāyā (quality-transformations).
- These transformations are characterized by utpāda (origination), vyaya (destruction), and dhrouvya (permanence), as stated in the Tattvārthasūtra.
Types of Transformations:
- Sva-pratyaya Paryāyā: Transformations that arise solely from the internal substance (upādāna-kāraṇa) without dependence on external causes. These are inherently sequential.
- Sva-para-pratyaya Paryāyā: Transformations that arise from the internal substance but require the assistance of external causes (nimitta-kāraṇa). These can be sequential or non-sequential, depending on the confluence of external causes.
- The author argues that sva-para-pratyaya transformations are a significant category and are supported by scriptural evidence.
The Debate on Sequentiality (Krambaddhatā):
- The Uttarapakṣa asserts that all transformations are sequential. Their primary justification often stems from interpretations of scriptural passages, particularly the term "kramanitā" (sequentially regulated) found in commentaries on the Samayasāra. They interpret this to mean that whatever transformation is destined to occur at a particular time will occur and cannot be altered.
- The Uttarapakṣa also argues that since all transformations are manifest simultaneously and sequentially in the omniscience (kevala-jñāna) of a Tirthankara, their origination must also be sequential.
The Author's Rebuttal and Arguments for Non-Sequentiality:
- Interpretation of "Kramanitā": The author disputes the Uttarapakṣa's interpretation of "kramanitā." They argue that it signifies sequentiality in the sense of one transformation following another within the same category (ekajātiya), not a rigid, unalterable sequence for all transformations.
- Role of External Causes (Nimitta-kāraṇa): The author emphasizes the crucial role of external causes in sva-para-pratyaya transformations. These external causes can be:
  - Prayera (Motivating) Causes: Causes that directly influence the transformation.
  - Udāsīna (Indifferent/Assisting) Causes: Causes that assist the transformation but do not directly initiate it.
- The availability and confluence of these external causes can lead to either sequential or non-sequential origination of sva-para-pratyaya transformations.
- Examples:
  - A student's learning process depends on the teacher (motivating cause) and light (assisting cause). The learning can be sequential or, if circumstances change, perhaps hastened or altered.
  - A potter creating a pot uses clay (substance) with the help of a wheel and tools (external causes). The potter can sequentially create different parts of the pot or, if needed, create a different vessel from the same clay.
  - A mango ripens seasonally but can be ripened earlier with artificial heat. A person's death is linked to their lifespan but can be hastened by poison.
- Distinction between Origination and Manifestation: The author strongly differentiates between the origination of transformations and their manifestation in omniscience. While transformations are perceived sequentially in omniscience, their actual coming into being is governed by the interplay of causes and conditions, allowing for non-sequentiality in sva-para-pratyaya transformations.
- Critique of Relying Solely on Omniscience: The author criticizes the Uttarapakṣa's reliance on omniscience to dictate the origination process. They argue that omniscience knows the sequentiality of transformations, but this knowledge does not cause the transformations to be sequentially generated. The actual generation is based on cause and effect, which is analyzed through śruta-jñāna (scriptural knowledge), not solely omniscience.
- The Limitations of Knowledge: The author highlights that while kevala-jñāna (omniscience) apprehends all realities, the analysis of cause-and-effect relationships is primarily the domain of śruta-jñāna (scriptural knowledge, which is analytical and argumentative).
- The Role of Efforts (Purushārtha): The author argues that the concept of effort (purushārtha) is essential for the origination of transformations and that it is not merely a predetermined part of the sequence. They provide examples of individuals like Marichi who, through their efforts and choices, eventually attained liberation, contradicting the idea of an unalterable pre-determined sequence for all events.

Reconciling Scriptural Statements:

The author contends that scriptural statements regarding predetermined sequences (like those in Kārtikeyānuprekṣā and Paumacharya's Padmapurāṇa) should be understood in the context of advising individuals to avoid pride in success and despair in failure, rather than as a rigid decree of unalterable causality.

Conclusion:

The author concludes that:

Sva-pratyaya transformations are inherently sequential as they are not dependent on external causes.
Sva-para-pratyaya transformations, being dependent on external causes, can occur both sequentially and non-sequentially, depending on the confluence of those causes.
The Uttarapakṣa's rigid adherence to sequentiality for all transformations is a misinterpretation of scriptures and overlooks the role of external causes and the analytical nature of knowledge required to understand causality.
The author expresses concern about certain contemporary interpretations and movements within Jainism that rigidly enforce the idea of sequentiality, potentially leading to misconceptions and misapplication of Jain principles.

In essence, the book champions a nuanced understanding of transformations in Jainism, acknowledging the potential for both order and variability based on the nature of the causes involved, particularly for those transformations that involve external influences.