Praman Naytattvalokalankar Ratnakaravatarika - Book Summary

This is a comprehensive summary of the Jain text "Pramananayatattvalokalankar Ratnakaravatarika" by Shree Vadidevsuri, with the commentary "Ratnakaravatarika" by Shree Ratnaprabhacharya, edited by Pandit Hargovinddas and Pandit Bechardas, and published by Dharmabhyuday Press. The summary is based on the provided Sanskrit text and its English transliteration.

Book Title: Pramananayatattvalokalankar Ratnakaravatarika Author(s): Vadidevsuri, Ratnaprabhacharya, Pandit Hargovinddas, Pandit Bechardas Publisher: Dharmabhyuday Press Catalog Link: https://jainqq.org/explore/002366/1

Overall Context:

The text is a major work in Jain philosophy, specifically focusing on epistemology (Pramana) and the theory of modalities or perspectives (Naya). The original work, "Pramananayatattvalokalankar," is by Shree Vadidevsuri, a renowned Jain scholar. The "Ratnakaravatarika" is a significant commentary on this work by Shree Ratnaprabhacharya, aiming to make the complex original text accessible. The edition summarized here has been further refined and edited by Pandits Hargovinddas and Bechardas under the patronage of Jainacharya Shree Vijaya Dharma Suri.

Key Components and Themes:

Introduction to the Work and Authors:
- The book is presented as a significant contribution to Jain literature, specifically in the field of logic and epistemology.
- Shree Vadidevsuri: The original author is celebrated for his sharp intellect, prowess in debate, and his mastery of various philosophical schools. The text provides biographical details, including his birth in Vikram Samvat 1143 in Gujarat, his initiation into monastic life in 1152, and his coronation as an Acharya (head monk) in 1174. His victory over the Digambara scholar Kumudachandra and his role in strengthening the Shvetambara tradition are highlighted. Vadidevsuri is credited with authoring the vast "Syadvada Ratnakara," an 84,000-verse treatise on Jain logic, of which the "Pramananayatattvalokalankar" is a part.
- Shree Ratnaprabhacharya: The commentator is identified as a devoted disciple of Vadidevsuri, known for his profound understanding and ability to elucidate complex philosophical concepts. He authored the "Ratnakaravatarika" to explain Vadidevsuri's work.
- Editors: Pandit Hargovinddas and Pandit Bechardas are acknowledged for their meticulous work in editing and preparing the text for publication, ensuring its accuracy and clarity.
- Publisher: Dharmabhyudaya Press, Benares, is credited with printing and publishing the work.
The "Pramananayatattvalokalankar" and its Philosophical Content:
- The text is fundamentally about the Jain theory of knowledge (Pramana) and reality (Naya).
- Pramana (Sources of Valid Knowledge): The work systematically analyzes and establishes the validity of various sources of knowledge according to Jain philosophy. It critiques and refutes the epistemological views of other schools of thought (e.g., Buddhism, Mimamsa, Nyaya, Sankhya, Vedanta, Charvaka).
  - Key Pramanas discussed: The text delves into the nature and scope of various Pramanas, including:
    - Pratyaksha (Direct Perception): Discussed in detail, distinguishing between ordinary perception (indriya-nibandhana) and extraordinary perception (anindriya-nibandhana), and also between worldly (saṁvyavahārika) and ultimate (pāramārthika) perception.
    - Paroksha (Indirect Knowledge): This category encompasses various sources like:
      - Smriti (Memory): The nature of recollection and its validity.
      - Pratyabhijna (Recognition): The perception of sameness through memory and present perception.
      - Tarka (Reasoning/Logic): The process of inference and logical deduction.
      - Anumana (Inference): The structure of inference, including the relationship between premises (hetu) and conclusion (sadhya), and the critique of fallacious reasoning (hetvabhāsa).
      - Agama (Testimony/Scriptural Authority): The nature of valid testimony, the concept of an 'apt' (trustworthy) person, and the critique of various interpretations of scripture, including the concept of the Vedas being authorless.
  - Critique of Other Philosophical Schools: A significant portion of the text is dedicated to refuting the epistemological and metaphysical doctrines of other philosophical traditions. This includes detailed arguments against Buddhist concepts like apoha (exclusion), the non-existence of an eternal self, and momentary existence; the Mimamsa view of the Vedas' eternality and authorlessness; the Nyaya-Vaisheshika atomism and the concept of samavaya (inherence); the Sankhya dualism of Purusha and Prakriti; and the Advaita Vedanta concept of Brahman. The text strongly defends the Jain perspective on perception, inference, and the nature of reality.
- Naya (Perspectives/Modalities): The text also explores the concept of Naya, which refers to different ways of understanding reality.
  - Dravyaarthika Naya: The perspective that emphasizes the substance or the eternal aspect of reality. This is further divided into Naigama, Saṁgraha, and Vyavahāra.
  - Paryaayaarthika Naya: The perspective that emphasizes the mode or the changing aspects of reality. This is further divided into Rijusūtra, Shabda, Samabhirūḍha, and Evambhūta.
  - Critique of One-Sided Views: The work critiques extreme viewpoints (ekānta) that focus solely on one aspect of reality, thereby leading to a partial or distorted understanding. The Jain perspective, grounded in Syadvada (condiitonal predication), emphasizes the multifaceted nature of reality.
- Seven-Valued Logic (Saptabhangi): The text likely discusses the seven-valued logic of Syadvada, a cornerstone of Jainism, which allows for multiple, seemingly contradictory, but valid perspectives on reality. The seven bhangas (predications) are systematically presented and explained.
- The Self (Atman/Jiva): The text engages with different philosophical views on the nature of the self, refuting materialistic (Charvaka) and Buddhist nihilistic views, and establishing the Jain concept of the soul (Jiva) as a conscious, eternal, and individual substance. It asserts the self's agency (karta) and capacity for experience (bhokta).
- The Goal of Knowledge: The ultimate aim of acquiring valid knowledge (Pramana) in Jainism is liberation (Moksha), which involves overcoming ignorance and karmic bondage. The text implicitly or explicitly links the understanding of Pramana and Naya to the path of liberation.
Structure and Style:
- The text is structured into several "Parichhedas" (chapters), each dealing with specific aspects of Pramana and Naya.
- The commentary by Ratnaprabhacharya is noted for its clarity and ability to explain complex philosophical arguments in a comprehensive manner.
- The language is classical Sanskrit, rich in philosophical terminology and logical argumentation.

Key Philosophical Arguments Elaborated:

Rejection of Monism and Nihilism: The text strongly argues against philosophical systems that posit a single ultimate reality (monism) or deny the existence of ultimate reality altogether (nihilism).
Emphasis on Multifaceted Reality: The Jain doctrine of Syadvada (perhaps-ism) is central, asserting that reality is complex and can be understood from multiple perspectives (Naya).
Critique of Causation: Various theories of causation are examined and critiqued, with Jainism advocating for a nuanced understanding of causality involving both internal and external factors, and the role of karma.
Defense of Jain Epistemology: The work provides robust defenses for the validity of Jain sources of knowledge, particularly direct perception and inference, against criticisms from other schools.

Significance:

"Pramananayatattvalokalankar Ratnakaravatarika" is a crucial text for understanding the logical and epistemological foundations of Jain philosophy. It offers a detailed exposition and defense of Jain doctrines while engaging critically with opposing viewpoints, making it an essential resource for scholars and students of Indian philosophy. The commentary by Ratnaprabhacharya plays a vital role in making this profound work accessible.