Pramannay Tattvalolankar - Book Summary

Here is a comprehensive summary of the Jain text "Pramannay Tattvalolankar" by Vadi Devasuri, as presented in the provided Gujarati text:

Title: Pramannay Tattvalolankar (પ્રમાણુનયતત્ત્વાકાલંકાર) Author: Vadi Devasuri (વાદી દેવસૂરિ) Translator & Publisher: Mafatlal Zaverchand Gandhi (ગાંધી મફતલાલ ઝવેરચંદ) Publication Details:

Publisher: Mafatlal Zaverchand Gandhi
Address: Bhattisnibari, Ahmedabad
Veer Samvat: 2459
Vikram Samvat: 1989
Price: ₹ 2-0-0
Printer: Suryprakash Printing Press, Ahmedabad

Overview and Purpose of the Book:

The book "Pramannay Tattvalolankar" is a treatise on Jain logic and epistemology, specifically focusing on the concepts of Pramana (means of valid knowledge) and Naya (standpoints or partial truths). The translator and publisher, Mafatlal Zaverchand Gandhi, undertook this work with the aim of making the profound philosophical insights of Vadi Devasuri accessible to a Gujarati audience.

The introduction emphasizes that Shastras (scriptures/sciences) are not created in a vacuum but are based on profound experience and logical reasoning. Similarly, Nyaya Shastra (logic) or Pramana Shastra deals with the systematic and logical method of arriving at truth (Satya) and distinguishing it from falsehood (Asatya). The goal of studying Nyaya Shastra is to enable one to think and reason without error, much like studying grammar helps in speaking and writing correctly.

The text acknowledges that while logic itself is not meant to be sectarian, the Pramana Shastra often becomes intertwined with philosophical doctrines (Darshan). The author, Vadi Devasuri, skillfully integrates different philosophical views prevalent in his time, reconciling and presenting them in a well-structured manner. He draws upon the works of earlier Jain scholars like Siddhasena Divakarasuri and Haribhadrasuri to present the original "Pramananay Tattvalalankar" text.

The book aims to:

Compare and Contrast: Highlight the similarities and differences between Jain logic and the logic of other philosophical schools (Anyadarshaniya).
Identify Gaps: Point out where the logical systems of other schools are incomplete.
Propose Solutions: Systematically present the correct Jain logical principles that can fill these gaps.
Aid Study: Serve as an essential text for both beginners and advanced practitioners of logic.

The introduction also notes that the original work has been highly praised by subsequent scholars and commentators, often used as a reference or authority in their own works. Notable commentators include Mallishena Suri (on Syadvada Manjari) and Gunaratna Suri (on Shadadarsana Samuccaya).

Author's Life and Context (Vadidevasuri):

The text provides a biographical sketch of the author, Vadi Devasuri.

Origin: Born in the Porwal Vaniya caste in the village of Mahu (or Mahuda), which is now a famous Vaishnava pilgrimage site.
Parents: Father was Virnaga and mother was Jinvati.
Birth: Born in Vikram Samvat 1143.
Early Life and Renunciation: During a severe plague in Mahuda, his family moved to Bharuch. There, his father met his pre-existing Guru, Munichandrasuri. Munichandrasuri, recognizing the boy's intelligence and good fortune, requested his initiation. Despite being the sole support for his elderly parents, Virnaga agreed, considering the Guru's kindness and wisdom. At the age of nine (Vikram Samvat 1152), the boy, named Purnachandra, received initiation and was renamed Ramchandra.
Education and Scholastic Debates: Under the tutelage of Munichandrasuri (who himself was a disciple of Vachak Vinaychandra and had renounced worldly possessions), Ramchandra received a comprehensive education in logic (Pramana Shastra), grammar, poetry, rhetoric, and scriptures. He excelled in these studies and engaged in numerous scholastic debates across various cities like Dholka, Nagara, Chittod, Gwalior, Dhar, and Bhrooch against proponents of Shaiva, Digambara, and other philosophies.
Ascension to Acharya: Impressed by his extraordinary scholarship and skill in debate, Munichandrasuri appointed Ramchandra as an Acharya in Vikram Samvat 1174, at the age of 31. His name was changed to Devasuri.
Significant Events: He consecrated a temple in Dholka. He undertook spiritual journeys, including a visit to Abu, where he demonstrated miraculous powers (curing a snakebite victim). He was divinely informed by Ambadevi that his Guru had only eight months left to live. Upon returning to Patan, he engaged in a significant debate with Devbodha Brahmin, whose challenging verse he successfully explained. He also advised the wealthy layman Bahad to build Jain temples.
Guru's Passing and Succession: After his Guru's peaceful demise in Vikram Samvat 1178, Devasuri took on the responsibility of the entire community.
Influence on Kings and Scholars: He commanded great respect, even from rulers like Jayasimha of Gujarat and Siddharaja (who turned back his army upon hearing of Devasuri's presence). Hemchandracharya, a great scholar of the era, also studied under Vadi Devasuri.
Debate with Kumudchandra: A major event in his life was his debate with the Digambara scholar Kumudchandra. Kumudchandra, driven by pride, sought to provoke Devasuri. Devasuri, despite his calm nature, eventually agreed to the debate to protect the honor of his community. The debate, held in Patan in Vikram Samvat 1181, centered on the topic of Nirvana for women. Devasuri emerged victorious, and Kumudchandra was banished from the city as per the agreement. King Siddharaja offered Devasuri immense wealth, which he refused, and the wealth was used to build a temple.
Legacy: Vadi Devasuri lived for 83 years and left behind many scholarly disciples like Bhadreshwarsuri, Ratnaprabhasuri, and Manikya. His major work, "Pramananay Tattvalalankar," is considered a seminal contribution to Jain logic and epistemology, systematically integrating various philosophical ideas and presenting the core tenets of Jain reasoning in a comprehensive and systematic manner.

Key Jain Philosophical Concepts Discussed:

The book delves into core Jain epistemological and logical principles, including:

Pramana (Means of Valid Knowledge):
- Defined as knowledge that is self-validating and capable of revealing both one's own nature and the nature of external objects (Sva-para-vyapaka-jnana).
- Discusses the necessity of knowledge (Jnana) being decisive (Vyavasaayi) to be considered Pramana, excluding doubt (Samshaya), delusion (Viparyaya), and indeterminate cognition (Anadhyavasaya).
- Explains the concept of Pramanyata (validity) as the non-deviation of knowledge from its object (Prameti-avyabhicharitva), originating from the source (Parataha) but known (Jnapti) both intrinsically (Sva-taha) and extrinsically (Para-taha).
- Types of Pramana:
  - Pratyaksha (Direct Perception): Knowledge gained directly through senses or the soul. It is further divided into:
    - Samvyavaharika Pratyaksha (Conventional Direct Perception): Dependent on the senses (Indriya Nibandhana) or mind (Anindriya Nibandhana). It includes stages like Avagraha (initial perception), Iha (inquiry), Avasaya (determination), and Dharana (retention).
    - Paramarthika Pratyaksha (Absolute Direct Perception): Pure knowledge of the soul, independent of senses or mind, encompassing Avadhi Jnana (clairvoyance), Manahparyaya Jnana (telepathy), and Kevala Jnana (omniscience).
  - Paroksha (Indirect Knowledge): Knowledge gained through inference or testimony. It includes:
    - Smriti (Memory)
    - Pratyabhijnana (Recognition)
    - Tarka (Reasoning/Hypothetical Reasoning)
    - Anumana (Inference)
    - Agama (Testimony/Scriptural Authority)
Anumana (Inference):
- Discussed in detail, including its types: Svarthanumana (inference for oneself) and Pararthanumana (inference for others).
- Explains the components of inference like Hetu (reason/middle term), Sadhya (predicate/major term), and Dharmi (subject/minor term).
- Critiques elaborate five-membered syllogisms, emphasizing that the core logical process lies in Paksha (thesis) and Hetu (reason).
- Details the characteristics of a valid Hetu, refuting flawed reasoning (Hetuabhasas).
Agama (Testimony/Scriptural Authority):
- Defined as knowledge derived from the words of an Apta (trustworthy person).
- Explains the qualifications of an Apta as someone who knows reality accurately and speaks truthfully, free from worldly passions and errors.
- Discusses the relationship between words (Shabda), meanings (Artha), and the process of understanding.
Naya (Standpoints/Partial Truths):
- Explains how Naya refers to the partial or specific viewpoint from which something is considered, without denying other perspectives.
- Discusses different types of Naya, broadly categorized into Dravyarthika Naya (substance-oriented standpoint) and Paryayarthika Naya (mode-oriented standpoint).
- Details various sub-categories within these, like Naigama, Samgraha, Vyavahara, Rjusutra, Shabda, Samabhirudha, and Evambhuta.
Saptabhangi (Seven-Valued Logic):
- A central concept of Jain logic, expressing the relational and conditional nature of reality.
- The text explains the seven propositions (Bhangas) using "Syad" (in some way) to qualify statements about existence, non-existence, and indescribability. This reflects the manifold nature of reality (Anekanta) and avoids absolutist claims.
- The summary includes a detailed breakdown of each of the seven propositions and the underlying philosophical reasoning.
Dravya (Substance) and Guna/Paryaya (Attributes/Modes):
- Explains Dravya as the underlying reality that persists through change.
- Defines Guna as permanent attributes that coexist with the substance and Paryaya as transient states or modifications of the substance.

Structure of the Text:

The book is divided into six Paricchedas (chapters), each focusing on a specific aspect of Pramana and Naya:

Pramana Swarupa Nirnaya (Determination of the Nature of Pramana): Focuses on defining Pramana and its characteristics.
Pratyaksha Swarupa Nirnaya (Determination of the Nature of Pratyaksha): Details direct perception.
Paroksha Swarupa Nirnaya (Determination of the Nature of Paroksha): Covers indirect knowledge (Smriti, Pratyabhijnana, Tarka, Anumana, Agama).
Agama Swarupa Nirnaya (Determination of the Nature of Agama): Explains scriptural authority and the concept of Apta.
Pramana Vishaya Nirnaya (Determination of the Object of Pramana): Discusses Prameya (the object of knowledge) and the concepts of Samanya (generality) and Vishesha (particularity).
Phala Pramana Swarupa Abhas Nirnaya (Determination of the Fruit, Pramana, and Fallacies): Covers the results of knowledge, the means of knowledge, and their respective fallacies.

Overall Significance:

"Pramannay Tattvalolankar" is a foundational text in Jain logic, offering a rigorous and nuanced understanding of how knowledge is acquired and validated. Vadi Devasuri's systematic approach, critical analysis of opposing views, and clear exposition of Jain principles make it an invaluable resource for anyone seeking to understand the depth of Jain philosophical thought. The translation by Mafatlal Zaverchand Gandhi plays a crucial role in making these complex ideas accessible.