Praman Lakshan Nirupan Me Praman Mimansa Ka Avdan

Here's a comprehensive summary in English of the provided Jain text, "Praman Lakshana Nirupan mein Praman Mimansa ka Avdan" by Sagarmal Jain:

The article discusses the contribution of Pramana Mimansa, particularly the work of Acharya Hemchandra, to Jain epistemology (Praman Mimansa). It highlights the development of Jain Nyaya (logic and epistemology) and how Jain philosophers, entering the field of Pramana (means of valid knowledge) discussion later than Naiyayikas, Mimansakas, and Buddhists, were able to offer a unique and comprehensive perspective.

Jain Nyaya's Development:

• While the Jain doctrine of five types of knowledge is ancient, their formal engagement with the theory of Pramana came later. This later entry allowed Jain thinkers to critically evaluate the strengths and weaknesses of opposing philosophical systems.
• Jain epistemology evolved through three phases: the Agama era, the Anekanta establishment era, and the Nyaya-Pramana establishment era.
• The core contribution of Jain thinkers was their establishment of the Anekanta (many-sidedness) doctrine. This principle enabled them to synthesize and reconcile differing viewpoints from other traditions. They acted as neutral judges, enriching their own understanding by reviewing and refining their beliefs based on critical analysis.
• Key Jain philosophers like Siddhasena, Samantabhadra, Akalanka, Vidyananda, Haribhadra, and Hemchandra studied both their own tradition's texts and those of other schools, contributing to a dynamic and evolving Jain Nyaya.

The Significance of Pramana Mimansa:

• Acharya Hemchandra's Pramana Mimansa is presented as a significant stage in the development of Jain Nyaya. Though incomplete (with only 100 sutras and commentary available), its importance remains intact.
• Hemchandra's work drew heavily from both Jain scriptures (like Niryukti, Visheshavashyakabhashya, Tattvartha) and the writings of influential Jain logicians. He also meticulously studied works from Buddhist (Dinnaga, Dharmakirti, Dharmottara, Archata, Shantarakshita) and Vedic (Kanal, Bhasarvajna, Vyomashiva, Shridhara, Akshapada, Vatsyayana, Udyotkara, Jayanta, Vachaspati Mishra, Shabara, Prabhakara, Kumarila) traditions.
• Hemchandra felt the need to compose Pramana Mimansa because, while comprehensive works existed, some discussed only single topics, and others were excessively detailed and obscure. He aimed to create a balanced text that covered all philosophical topics discussed by his time, yet was accessible to the average reader.

Hemchandra's Unique Contribution to Pramana Definition:

• Hemchandra defines Pramana as "Samyagarthanirnayah" (correct determination of reality). This definition is linguistically distinct from previous Jain definitions.
• Key Differences from Previous Jain Definitions:
  • Absence of "Sva-paraprakashatva" (Self and Other Illumination): While earlier Jain scholars like those of Nyayavatara included "sva-paraprakashatva," Hemchandra omitted "sva" (self) because he believed knowledge is inherently self-illuminating and its inclusion as a distinct characteristic was unnecessary as it didn't differentiate the object.
  • Absence of "Badhavivarjita" or "Avisamvaditva" (Uncontradicted or Non-deceptive): These concepts, influenced by Mimamsakas and accepted by some Jain scholars, were also excluded.
  • Absence of "Anadhigatartha" or "Apurva" (Unknown or Novel): This characteristic, often debated and adopted by some Digambara scholars (like Akalanka and Manikyanandi) under Buddhist influence, was not included by Hemchandra. He followed the Shvetambara tradition's view that memory and continuous knowledge are valid, making the "novelty" aspect unnecessary.
• Integration of Previous Concepts:
  • Hemchandra's "Samyak" (correct) can be seen as a partial equivalent of the earlier "badhavivarjita" or "avisamvaditva."
  • The term "Artha" (reality/object) asserts the Jain realist stance, refuting the Buddhist idealist view, by emphasizing Pramana's capacity to know external objects.
  • The term "Nirnaya" (determination) signifies the aspect of "avabhasa" (illumination) and "vyavasaya" (determination) found in earlier definitions, and indirectly hints at knowledge's self-illuminating nature.
• Hemchandra's approach to defining Pramana is seen as a synthesis of his predecessors' views, while also demonstrating his independent thought and scholarly independence. His exclusion of "sva" and "apurva" reflects a refinement of the definition, aligning with his understanding of knowledge and the Jain tradition's acceptance of continuous cognition.
• The article suggests that Hemchandra's definition, particularly his emphasis on "Samyagarthanirnayah" and the exclusion of "avisamvaditva" and "apurvata," bears resemblance to the Western concept of the Correspondence Theory of Truth, where truth corresponds to reality.

In conclusion, the article emphasizes that Acharya Hemchandra's Pramana Mimansa made a significant contribution to Jain epistemology by offering a refined and comprehensive definition of Pramana, integrating diverse philosophical insights, and demonstrating his own independent critical thinking within the Jain tradition.