Praman Paribhasha

Here's a comprehensive summary of the Jain text "Pramana Paribhasha" by Jainacharya Shree Vijaya Dharma Suri, with the commentary "Nyayalankar" by Shree Nyaya Vijaya, based on the provided pages.

Title: Pramana Paribhasha (Definition of Means of Valid Knowledge) Author: Jainacharya Shree Vijaya Dharma Suri Commentary: Nyayalankar by Nyayavisharada Nyayatirtha Shree Nyaya Vijaya Publisher: Shah Harashchand Bhurabhai, Benares Assistance: Seth Laxmichand Poonamchand of Bali

Overall Purpose: The book is a treatise on Pramana (means of valid knowledge) within the framework of Jain philosophy. It aims to elucidate the nature, classification, and scope of valid means of knowledge, addressing philosophical debates and establishing the correctness of the Jain perspective. The commentary provides detailed explanations and justifications for the original sutras.

Key Figures and Background:

• Shree Vijaya Dharma Suri: The main author, described as a renowned scholar and Jain Acharya. The text highlights his extensive knowledge, logical prowess, mastery of debate, travels across India, and his ability to expound profound truths through eloquent language.
• Shree Nyaya Vijaya: The commentator, also a scholar and Muni Raj. He authored the "Nyayalankar" commentary to clarify the original text, acknowledging the guidance of his guru.
• Seth Laxmichand Poonamchand: Provided financial assistance for the printing of the book. The text includes a brief profile of him, mentioning his philanthropic activities and business acumen.
• Harshchand Bhurabhai: The publisher, based in Benares.

Structure of the Work (as indicated by the Table of Contents):

The book is divided into five Paricchedas (chapters), each dealing with specific aspects of Pramana.

Chapter 1: Pramana (General Principles)

• Introduction: The Pramana Paribhasha is presented as a concise yet authoritative work on the definition of Pramana. The preface praises the main author's scholarship.
• Justification for the Text: The commentary addresses the potential question of why this text is needed when other Jain works on Pramana Mimamsa and Syadvada exist. It argues that existing texts like Pramana Mimamsa (by Acharya Hemachandra) might be incompletely published or difficult for average intellects to grasp. Similarly, Syadvada Ratnakaravartika (by Acharya Ratnaprabha Suri) is considered too intricate, and Syadvada Manjari (by Acharya Mallisena Suri) lacks a detailed exposition on the Pramana Paribhasha methodology.
• Definition of Pramana: Pramana is defined as Yathartha Jnana (accurate knowledge).
  • Yathartha means knowledge that does not deviate from the nature of the object (arthavyabhichari).
  • Jnana refers to the cognitive process, distinguishing it from mere sensory contact or unconscious perception.
• Rejection of Non-Pramanas: Doubtful knowledge (samshaya), incorrect knowledge (viparyaya), and indecisive knowledge (anadhyavasaya) are explained and established as non-pramanas.
• Rejection of Sensory Contact as Pramana: Sensory contact (sannikarsa) and other external factors are rejected as pramanas because they are inert (jada) and lack the capacity to remove ignorance, unlike knowledge itself. The argument refutes the idea that sensory contact alone can be the means of knowledge.
• Nature of Validity (Pramanya): Pramanya (validity) and Apramanya (invalidity) are said to arise from external causes (paratah utpadishyoni), but their determination can be both external and internal (nirneye tu svatah api).

Chapter 2: Pramana (Classification - Direct and Indirect)

• Twofold Division: Pramana is divided into two main categories: Pratyaksha (Direct Perception) and Paroksha (Indirect Knowledge).
• Pratyaksha (Direct Perception):
  • Defined as Sakshatkaranam (direct apprehension).
  • Paramarthika Pratyaksha (Absolute Direct Perception): Knowledge arising solely from the self (Atma-matra-apeksham). This includes:
    • Kevala Jnana (Omniscience): Achieved by destroying all karmic obstructions (ghati-karma). It perceives all substances and their modes.
    • Mana Paryaya Jnana (Mind-Perception): Perception of others' thoughts.
    • Avadhi Jnana (Limited Clairvoyance): Perception of subtle or distant objects, often related to form.
  • Samvyavaharika Pratyaksha (Conventional Direct Perception): Knowledge arising through the senses (indriya) and the mind (manas). This is described as a conventional form of perception, as the senses and mind are external to the self. It is further explained through the sequence of mental processes:
    • Avagraha: Initial sensory contact.
    • Iha: Active investigation or deliberation.
    • Avaya: Determinative knowledge.
    • Dharana: Retention of the knowledge.
• Rejection of Other Theories: The chapter refutes the Cārvāka view that only direct perception is valid and argues for the validity of indirect means. It also discusses and refutes the views of other schools regarding the number and nature of pramanas.
• Rejection of Non-Pramanas: The chapter establishes that Abhava (non-existence) is not an independent pramana but is understood through existing pramanas.

Chapter 3: Pramana (Indirect Knowledge - Classification and Analysis)

• Paroksha (Indirect Knowledge): Defined as knowledge that is not direct apprehension (Asakshatkaranam). It is classified into five types:
  • Smriti (Memory): Knowledge born from experience (Anubhava-matra-janyam).
  • Pratyabhijna (Recognition): Knowledge based on experience and memory, recognizing similarity or identity (Anubhava-smarana-apeksham ekatvad-yullikhi).
  • Tarka (Reasoning/Hypothesis): The process of inferring causal relationships or establishing validity through reasoning, often involving the determination of vyapti (invariable concomitance) (Vyaptigrahanam tarka).
  • Anumana (Inference): Knowledge derived from a linga (sign/reason) that is invariably connected to the sadhya (thing to be inferred) (Sadhanat sadhyajnyanam anumana). This is discussed in detail, including the concept of vyapti and the structure of inference (premises, conclusion). It distinguishes between svartha anumana (inference for oneself) and parartha anumana (inference for others). The text emphasizes anyathanupapatti (non-comprehensibility otherwise) as the essence of vyapti. The discussion on fallacies (hetvabhasas) like asiddha (unproven), viruddha (contradictory), and anaikantika (indefinite) is extensive.
  • Agama (Testimony/Scripture): Knowledge derived from reliable testimony (Shabda-jnanam Agama).
• Refutation of Other Schools: The chapter thoroughly examines and refutes the pramana theories of other philosophical schools (e.g., Cārvāka, Bauddha, Vaiśeṣika, Nyāya, Mīmāṃsā).
• Structure of Inference: The components of a syllogism (avayavas) in parartha anumana are described ( pratijna, hetu, udaharana, upanaya, nigamana). It notes that while scholars may consider only the first two sufficient, the others are included for the benefit of beginners (balabodha).
• Fallacies: Various fallacies in inference (hetvabhasas) and faulty examples (drishtantabhasas) are meticulously explained.

Chapter 4: Pramana (Testimony and Systems of Logic)

• Agama (Testimony):
  • Defined as knowledge derived from sound (shabda).
  • Reliability of Testimony: The text argues that sound is inherently valid means of knowledge for conveying meaning, dependent on convention (sanketa). It discusses the debate between eternal (nitya) and impermanent (anitya) nature of sound and its relationship with meaning.
  • Rejection of Non-Agama: Teachings that are contrary to accurate knowledge or are produced by unreliable sources are classified as Agamabhasas (fallacious testimony). Examples are given to illustrate this.
  • Rejection of Creator God: The text engages in a detailed philosophical discussion refuting the concept of a creator God, arguing against the necessity and logic of such a being based on principles of causality, intention, and the problem of evil.
• Naya (Standpoints/Approaches):
  • Defined as the partial or specific view of reality that does not contradict the ultimate truth (Pramanitarthamshi grahi, apratikshipta pratikshepa).
  • Classification of Nayas: The sevenfold classification of Nayas according to Jain tradition is presented: Naigama, Sangraha, Vyavahara, Riju-sutra, Shabda, Samabhirudha, Evam-bhuta. The text briefly explains each naya and their differing perspectives on reality.
• Saptabhangi (Sevenfold Predication):
  • The doctrine of Saptabhangi, a fundamental aspect of Syadvada (the Jain theory of conditioned predication), is explained. It involves a seven-step approach to describing reality, acknowledging multiple, seemingly contradictory, attributes. The sevenfold predication is illustrated with the example of a pot (ghata). The text highlights that saptabhangi is applicable to any object and is rooted in the manifold nature of reality.

Chapter 5: Substance (Jiva and Ajiva)

• Jiva (Soul/Living Being):
  • Defined as conscious substance (Chetano Jiva).
  • Debates on the Soul: The text addresses various philosophical arguments about the nature of the soul, refuting materialistic views that equate consciousness with the body or physical elements. It argues for the soul as a distinct, non-physical entity, evidenced by self-awareness and consistent identity.
  • Samsari Jiva (Worldly Soul): Souls bound by karma.
  • Mukta Jiva (Liberated Soul): Souls freed from all karmic bondage.
• Karma: The nature of karma as subtle physical substances (pudgala) that attach to the soul and obscure its true nature is explained. The text discusses the process of karmic bondage (bandha) and liberation (nirjara).
• Ajiva (Non-living Substances):
  • The five types of non-living substances are described: Dharma (principle of motion), Adharma (principle of rest), Akasha (space), Kala (time), and Pudgala (matter). Their characteristics and functions are briefly outlined.
  • Rejection of Materialism: The text refutes theories that attribute consciousness to matter or deny the existence of the soul as a distinct entity.
• Six Substances (Dravyas): The text concludes by stating that the universe is composed of six fundamental substances (dravyas): Jiva, Pudgala, Dharma, Adharma, Akasha, and Kala. It emphasizes the interconnectedness and interdependence of these substances in the manifestation of reality.

Commentary's Role:

The Nyayalankar commentary plays a crucial role in:

• Clarifying Sutras: Explaining the concise aphorisms (sutras) of the original text.
• Providing Arguments: Presenting logical arguments and refutations against opposing philosophical viewpoints.
• Elaborating Concepts: Detailing the nuances and implications of Jain philosophical concepts like pramana, naya, saptabhangi, and the nature of the soul and karma.
• Citing Authorities: Referencing other Jain Acharyas and philosophical schools to support its positions.

Overall Significance:

"Pramana Paribhasha" is a significant work in Jain epistemology and logic. It systematically lays out the Jain understanding of valid knowledge, its sources, and its classifications, while engaging in robust philosophical debate. The detailed commentary makes the profound concepts accessible and provides a strong foundation for understanding Jain metaphysics.