Praman Mimansa

Here's a comprehensive summary of the Jain text "Pramana Mimamsa" by Acharya Hemchandracharya, with a Hindi translation by Pandit Shobhachand Bharilla:

Overview:

"Pramana Mimamsa" (Investigation into Means of Valid Knowledge) is a seminal work in Jain epistemology, authored by the renowned Jain scholar Acharya Hemchandracharya. This summary is based on the provided pages which include the title page, publisher's details, an introductory note, a preface by Dalshukh Malvania, and the initial chapters of the text with its Hindi translation. The book focuses on defining and elaborating on the nature of valid knowledge (pramana) within the Jain philosophical framework.

Key Elements and Concepts:

1. Authoritative Text: The book is presented as a valuable and concise yet profound work of Acharya Hemchandracharya, a scholar recognized as "Sarvajna of the Kali Age." It's considered a superior text in the field of pramana (epistemology) and is prescribed for higher examinations by the Tilakratna Sthanakvasi Jain Dharmik Pariksha Board.

2. Purpose of Publication: The publisher's note highlights the necessity of publishing such important philosophical texts to make them accessible to students and scholars, particularly those preparing for higher examinations. Previous difficulties in obtaining these texts due to their rarity are mentioned, and this publication aims to resolve that.

3. Translator and Hindi Translation: Pandit Shobhachand Bharilla 'Nyayatirtha' is credited with the Hindi translation, making the complex philosophical ideas of Hemchandracharya accessible to a wider Hindi-speaking audience.

4. Structure of Knowledge (from Page 10-11):

   • Uddesha (Indication): Simply stating the name of the topic, as seen in the first sutra "Ath Praman Mimamsa."
   • Lakshana (Definition): Describing the distinctive characteristics of the topic. This is further divided into:
     • Samanya Lakshana (General Definition): A broad definition applicable to the entire class of things.
     • Vishesha Lakshana (Specific Definition): A precise definition that distinguishes the topic from others.
   • Pariksha (Examination/Analysis): A detailed investigation of the topic, establishing its truth or falsehood through logical reasoning.

5. Definition of Pramana (Valid Knowledge) (from Page 12-13):

   • Etymology: "Pramana" is derived from the prefix "Pra" (meaning excellence, absence of doubt, error, etc.) and the root "Ma" (meaning to measure or ascertain).
   • Core Definition: "Samaygarthanirnayah Pramanam" (सम्यगर्थनिर्णयः प्रमाणम्) - Pramana is the ascertainment of reality that is free from doubt, misconception, and indecisiveness.
   • Pramana's Role: It is the most effective instrument (sadhanatam karanam) for achieving correct knowledge (pramiti).
   • Meaning of 'Artha' (Object of Knowledge): Artha is that which is sought after for the sake of being abandoned (heya), adopted (upadeya), or disregarded (upekshaniya). The upekshaniya (that which is to be disregarded) is considered the most significant object of knowledge, particularly for yogis.

6. Rejection of 'Sva-samvedana' as Pramana (from Page 14-16): The text engages with the idea of self-awareness (sva-samvedana) as a means of knowledge. While acknowledging that knowledge (jnana) does have a self-luminous quality, it argues that it cannot be the primary criterion for knowledge itself. If self-luminosity were the sole determinant of validity, then all forms of knowledge, including erroneous ones, would be valid. The text refutes the claim that knowledge is known by another knowledge, leading to an infinite regress. It argues that knowledge, by its nature, reveals both itself and its object. However, the ultimate validity of knowledge is not solely based on this self-luminosity but on its correspondence with reality.

7. Classification of Pramana (from Page 21-23):

   • Two Main Types: Pramana is broadly classified into two types:
     • Pratyaksha (Direct Perception): Knowledge directly apprehended by the senses or the mind.
     • Paroksha (Indirect Inference): Knowledge indirectly derived from other sources, such as memory, inference, or scripture.
   • Pratyaksha vs. Paroksha: The text argues against the claim that Pratyaksha is superior to Paroksha, stating that both are valuable and often depend on each other. For instance, the knowledge of fire from smoke (inference) might lead to a direct perception of fire later.

8. Sub-categories of Pratyaksha (from Page 31-44):

   • Mukhya Pratyaksha (Pure Perception): This refers to Kevala Jnana (Omniscience), the direct and perfect knowledge of the soul in its pure state, achieved after the complete annihilation of all karmic obstructions. It is described as the soul's inherent luminous nature manifesting itself without dependence on external senses.
   • Savyaavahaarika Pratyaksha (Empirical/Mediated Perception): This is the perception that arises through the senses (indriya) and the mind (manas). It is further explained as involving a sequence of cognitive processes:
     • Avagraha: The initial, general apprehension of an object.
     • Iha: An inquiry or examination to understand the specific qualities of the object.
     • Avasaya: A definitive conclusion about the object.
     • Dharana: Retention of the knowledge in memory.
   • Classification of Senses: The text details the five senses (sparshana, rasana, ghrana, chakshu, shrotra) and their respective objects, distinguishing between dravya-indriya (gross sensory organs) and bhava-indriya (subtle sensory capacities arising from the destruction of obstructing karmas).

9. Sub-categories of Paroksha (Indirect Knowledge) (from Page 76 onwards):

   • Smriti (Memory): Knowledge arising from the awakening of stored impressions (vasana) due to the destruction of obstructing karmas and favourable conditions. It is considered valid knowledge because it corresponds to past experiences.
   • Pratyabhijna (Recognition): Knowledge that identifies an object as "the same" or "similar" or "different" or "related" to a known object, arising from both direct perception and memory.
   • Uhah (Reasoning/Inferential Analysis): The process of inferring the universal concomitance (vyapti) between the sign (hetu) and the signified (saadhya). This is crucial for inference.
   • Anumana (Inference): The knowledge of the signified (saadhya) derived from the sign (hetu) based on the established concomitance (avinaabhava). It is further divided into:
     • Svaartha Anumana: Inference for one's own knowledge.
     • Paraartha Anumana: Inference presented verbally to establish knowledge for others, comprising five parts: Pratijna (Thesis), Hetu (Reason), Udaharana (Example), Upanaya (Application), and Nigamana (Conclusion).
   • Agama (Scriptural Testimony): Knowledge derived from the teachings of trustworthy authorities (aptas) or scripture.

10. Nature of Hetu (Reason/Sign) and its Fallacies (from Page 93 onwards): The text discusses the essential characteristics of a valid reason (hetu), emphasizing the importance of avinaabhava (invariable concomitance) as the primary criterion. It critiques other definitions, particularly the three-part definition (pakshadharma, sapaksattva, vipaksha vyavritti) proposed by some schools, arguing that avinaabhava alone is sufficient. Several fallacies of hetu (hetvabhasas) are discussed, including Asiddha (unproven), Viruddha (contradictory), and Anaiantika (inconclusive), with detailed explanations and examples.

11. Nature of Arguments (Vada) and Sophistry (Jalpa, Vitanda) (from Page 145 onwards): The text touches upon the nature of philosophical debate (vada) and distinguishes it from sophistry (jalpa) and caviling (vitanda). Vada aims at the preservation of truth (tattva-samrakshana), while jalpa and vitanda often involve clever arguments without genuine commitment to truth. The concept of Nigrahasthana (points of defeat or fallacies in debate) is also introduced, with a discussion of various types like Pratigya-hani (loss of thesis), Hetu-antara (another reason), etc., although the detailed analysis of all 22 Nigrahasthanas is not fully covered in the provided excerpt.

Overall Significance:

"Pramana Mimamsa" is a rigorous exploration of Jain epistemology. It meticulously defines and categorizes the means of valid knowledge, emphasizing the logical structure and conditions necessary for sound reasoning. The work's significance lies in its systematic approach to establishing the validity of knowledge, its critical examination of alternative viewpoints, and its contribution to the rich philosophical heritage of Jainism. The Hindi translation makes this profound text accessible, fostering deeper understanding of Jain logic and metaphysics.