Pramanprameykalika

This is a comprehensive summary of the Jain text "Pramanprameyakalika" by Narendrasen Maharaj, published by Bharatiya Gyanpith, based on the provided pages.

Book Title: Pramanprameyakalika Author: Narendrasen Maharaj (with editing by Darbarilal Kothiya) Publisher: Bharatiya Gyanpith, Kashi (Varanasi) Catalog Link: https://jainqq.org/explore/001146/

Overall Context: The text is a significant work in Jain logic and epistemology, focusing on the fundamental concepts of Pramana (means of valid knowledge) and Prameya (objects of valid knowledge). It is part of the Manikchandra Digambar Jain Granthamala series. The publication is a result of diligent scholarship and editorial effort, aimed at making ancient Jain philosophical texts accessible to a wider audience.

Key Sections and Content:

1. Preliminary Sections:

• Colophon (Page 1-2): Mentions the book as the 47th publication of the Manikchandra Digambar Jain Granthamala, authored by Narendrasen, and published by Bharatiya Gyanpith in Veer Nirvana Samvat 2487 (likely 1960-61 CE based on the first edition date).

• Editorial Board: Lists Dr. Hiralal Jain and Dr. Adinath Nemnath Upadhye as the Granthamala editors.

• Dedication (Page 4): The book is respectfully dedicated to Muni Samantabhadra Maharaj.

• Table of Contents (Page 6-11): Provides a detailed breakdown of the book's structure, including sections on the Granth (text), Granthkar (author), and various subjects discussed.

• List of Referenced Texts (Page 12-16): An extensive list of Jain and non-Jain philosophical and literary works that were referenced in the preparation of this edition. This demonstrates the scholarly depth of the undertaking.

• Publisher's Statement (Page 17-21): This section expresses both joy and sorrow. The sorrow stems from the passing of the original members of the Manikchandra Digambar Jain Granthamala's managing committee. It recounts the founding of the Granthamala in Vikram Samvat 1972 (1915 CE) to honor Seth Manikchandra Hirachandji and publish ancient Sanskrit and Prakrit works. The statement highlights the dedication of Pandit Nathuramji Premi in initiating and carrying out this significant task with limited resources, publishing 46 volumes. The joy comes from the continuation of the Granthamala under the auspices of Bharatiya Gyanpith, with Sahu Shantiprasadji and Shrimati Ramaraniji accepting the responsibility and clearing the existing debts. The statement emphasizes the need for scholars to contribute further unpublished works to sustain the Granthamala's mission. It notes the auspicious continuation of the Granthamala with a logical treatise ("Pramanprameyakalika") as its initial publication and its current revival with another logical work.

• Foreword by Hiravallabh Shastri (Page 22-31):

  • Definition of Darshana (Philosophy): Discusses the etymological meaning of "darshana" and its application to philosophical systems like Jain Darshana.
  • Classification of Philosophies (Astika vs. Nastika): Critically examines the traditional categorization of Indian philosophies into Astika (orthodox) and Nastika (heterodox). Shastri argues that this division is not always consistent or universally accepted, particularly if based on the acceptance of Vedic authority or the concept of an afterlife. He points out that even systems considered "Astika" like Nyaya and Vaisheshika have been criticized by Vedantins, and that the definition based on Vedic authority is problematic. He also notes that the term "Nastika" was sometimes used by certain schools to refer to others in a derogatory manner, but the Jain tradition itself is presented as having a unique and coherent philosophical system.
  • Jain Philosophy's Contribution: Highlights the Jain philosophy's ancient, systematic, and experience-based approach to metaphysics. It mentions the influence of Jain principles on Vedic texts and the concept of Ahimsa (non-violence) as central to Jainism, also finding resonance in the Mahabharata and Yoga Sutras.
  • The Role of Pramana (Means of Knowledge): Emphasizes that Pramana is the foundation for establishing any philosophical viewpoint. It discusses the epistemological challenge of validating Pramana itself, which Jain philosophers address by positing Pramana as self-illuminating ("svaparatmakam").
  • Discussion of Pramanas in Different Schools: Briefly surveys the various Pramanas accepted by different Indian philosophical schools (e.g., Nyaya, Vaisheshika, Samkhya, Yoga, Mimamsa, Buddhism, Jainism), noting differences in their number, definition, and scope.
  • Jain Pramana System: Details the Jain understanding of Pramana, distinguishing between Pratyaksha (direct perception) and Paroksha (indirect perception). It explains that many other accepted "pramanas" by other schools (like Anumana, Agama, Upamana) are subsumed within the Jain category of Paroksha. Jainism's Pratyaksha is further divided into Samvyavaharika (empirical) and Paramarthika (absolute).
  • Importance of the Text: Concludes by stating that "Pramanprameyakalika" is a valuable, concise treatise that lucidly explains the Jain perspectives on Pramana and Prameya, offering a critique of other philosophical viewpoints. It also praises the scholarly editing by Pandit Darbarilal Kothia.

• Editorial (Page 32-37):

  • Origin of the Project: The editor, Darbarilal Kothia, explains that he encountered the manuscript of "Pramanprameyakalika" during a visit to the Jain Siddhanta Bhavan in Arrah in 1944. He obtained some manuscripts and made notes. He was later inspired by Dr. A.N. Upadhye to edit this particular work for the Manikchandra Granthamala.
  • Manuscript Details: Two manuscripts were used for the edition: 'Da' from the Delhi New Mandir library and 'Aa' from the Jain Siddhanta Bhavan, Arrah. The 'Aa' manuscript is considered a copy of the 'Da' manuscript and is about 125 years older, dated Samvat 1871 (approx. 1814 CE). The 'Da' manuscript is dated Samvat 1871 (approx. 1814 CE).
  • Editing Process: The editor mentions the efforts made to correct inaccuracies and fill in missing parts from the manuscripts, while trying to preserve the original text. He notes that the work is being published for the first time.
  • Key Features of the Edition: Highlights include the first-time publication, careful revision, division into chapters, inclusion of important quotes in inverted commas with their sources, comparative notes from other texts, a subject index, and five appendices. It also reiterates the value of the foreword by Prof. Hiravallabh Shastri and the detailed introduction to the text and author.
  • Acknowledgements: Expresses gratitude to Muni Samantabhadra Maharaj, Dr. A.N. Upadhye, Prof. Hiravallabh Shastri, Pt. Krishnachandracharya, Pt. Babulalji Phagull, and Pt. Parmanandji Shastri for their help and inspiration.

• Introduction (Prastavana) by Darbarilal Kothia (Page 38-60):

  • The Text and its Author: Introduces "Pramanprameyakalika" as a concise, original, and important work by the Jain logician Narendrasen, particularly useful for beginners in Jain logic.

  • Title of the Work: Discusses the naming convention of Jain logical texts and how "Pramanprameyakalika" likely draws inspiration from works with "kalika" in their titles.

  • Language and Style: Describes the language as simple and flowing, with occasional use of idioms and stylistic elements.

  • External Subject Matter: Divides the book into two main sections: "Praman-tattva-pariksha" (Examination of Pramana) and "Prameya-tattva-pariksha" (Examination of Prameya).

  • Internal Subject Matter:

    • Mangal (Invocation): Explains the purpose of the introductory invocation, drawing parallels with other Jain works and philosophical traditions.
    • Tattva-Jigyasa (Inquiry into Tattva): Discusses the fundamental question of "What is Tattva?" and critiques various philosophical attempts to define it, including Madhyamaka (Shunyavada), Advaita Vedanta, and other dualistic systems. It highlights the Jain concept of Anekantavada (non-one-sidedness) as the correct understanding of Tattva.
    • Examination of Pramana-tattva: Critiques various theories of Pramana from other schools:
      • Jnatu-vyapara (Knower's Action - Prabhakara Mimamsa): Argues against this as Pramana because it's either dependent on the knower, leads to infinite regress, or is ultimately actionless or identical with the knower.
      • Indriya-vritti (Sense-activity - Samkhya-Yoga): Rejects this as Pramana due to its inconscient nature and indirect involvement in ultimate knowledge.
      • Karka-sakalyan (Collection of Instruments - Jayanta Bhatta, Naiyayika): Denies this as Pramana because it's either ill-defined, or if defined as all instruments, it leads to contradictions or infinite regress.
      • Sannikarsa (Contact - Nyaya/Yoga): Argues against this as Pramana because it's indirect, unconscious, and subject to fallacies like avyapti (under-extension) and ativyapti (over-extension).
      • Self-Validating Knowledge (Jain View): Affirms that only knowledge that is self-reflective ("svapara-vabhasaka") and free from contradictions is Pramana. It argues that knowledge is the true Pramana because it is the most direct (sadhaka-tama) means of knowledge and leads to liberation from ignorance. It also addresses the Mimamsa objection of "virodha" (contradiction in self-action) by explaining how consciousness can be both the subject and object of knowledge without contradiction.
    • Examination of Prameya-tattva: Critiques various theories of Prameya:
      • General/Universal (Samanya - Samkhya): Argues that a universal without particulars is non-existent, like a rabbit's horn.
      • Particular (Vishesha - Bauddha): Argues that particulars without universals are also non-existent and that the Buddhist denial of a persistent substance (dravya) leads to contradictions and the impossibility of valid knowledge like remembrance or inference.
      • Universal-Particular Combined (Samanya-Vishesha Ubhaya - Vaisheshika): Critiques the Vaisheshika view of independent universals and particulars, arguing it leads to logical contradictions and that their system of six substances is ultimately untenable.
      • Brahman (Advaita Vedanta): Rejects the Advaita concept of an undifferentiated Brahman as the sole reality, arguing that it negates the empirical world of diversity, causality, and moral responsibility. It questions the validity of Pramanas if Brahman is all-pervading and undifferentiated, and criticizes the reliance on scripture to support an undifferentiated reality.
      • Jain View of Prameya: Proposes that Prameya is a samanayavishesatmaka (having both universal and particular aspects) reality, also described as dravyaparyayatmaka (having substance and mode) and bhedabhedatmaka (having difference and non-difference). This is explained through the Saptabhangi Naya (theory of sevenfold predication), which asserts that reality can be described from multiple, non-contradictory perspectives.
    • Waktavyavaktavya-tattva (Speakable/Unspeakable Tattva): Critiques the Buddhist view that reality (svalakshana) is unspeakable and only directly perceivable. The Jain response emphasizes the reality of language and its capacity to refer to reality through established conventions and the inherent connection between words and their meanings.

  • Conclusion of Prameya Examination: Reaffirms that the object of valid knowledge (Prameya) is a reality that is manifold in its aspects (universal-particular, substance-mode, etc.) and that Anekantavada, as demonstrated by Saptabhangi, correctly describes this multifaceted nature of reality.

  • The Author Narendrasen:

    • Introduction: Identifies the author as Narendrasen based on the concluding colophon.
    • Multiple Narendrasens: Discusses the existence of several scholars named Narendrasen in Jain tradition, referencing:
      1. A Narendrasen mentioned by Vadiraja (11th century CE).
      2. A Narendrasen, brother of Jinasena, mentioned by Mallisena (11th century CE).
      3. A Narendrasen, author of "Siddhantasarasangraha" (12th century CE), whose lineage is traced through Jayasena.
      4. A Narendrasen, disciple of Padmasena and exponent of the Ladwagad Gaccha (later period, possibly 14th century CE).
      5. A Narendrasen mentioned in the "Vitaragastotra" (possibly same as #4).
      6. A Narendrasen, author of "Ratnatrayapuja" (later period, possibly 14th century CE, distinct from #3).
      7. A Narendrasen, disciple of Chhatrasena and successor of Somasena (18th century CE), who established a "Jnanayantra."
    • Identification of the Author: Based on textual analysis, internal evidence, and comparison with other works, the editor concludes that the Narendrasen of "Pramanprameyakalika" is likely the seventh Narendrasen mentioned, the disciple of Chhatrasena and disciple of Samantabhadra (great-granddisciple). This is supported by the text's logical rigor and the author's later period.
    • Lineage and Works: Outlines the guru-shishya parampara (lineage) and known works of this Narendrasen, including "Pramanprameyakalika," "Parshvanatha Puja," "Vrshabhanatha Palana," and his involvement in temple consecrations.
    • Character and Influence: Portrays Narendrasen as an influential scholar, a master of logic, and a significant figure in promoting Jain culture and governance, renowned for his debating skills and impact on the Champa Nagar.
    • Time Period: Establishes his time period around 1787-1790 CE (18th century CE).
    • Conclusion: Summarizes that the text and author are important contributions to Jain philosophy and scholarship.

Key Jain Concepts Discussed:

• Pramana: The valid means of acquiring knowledge. Jainism primarily recognizes two Pramanas: Pratyaksha (direct perception) and Paroksha (indirect perception).
• Prameya: The objects of valid knowledge. Jainism asserts that reality is multifaceted and can be understood through Anekantavada.
• Anekantavada: The doctrine of non-one-sidedness, emphasizing that reality has infinite aspects and cannot be fully understood from a single perspective.
• Saptabhangi Naya: The sevenfold predication, a logical framework used to express the multiple aspects of reality, demonstrating how seemingly contradictory attributes can coexist in a single entity from different standpoints (e.g., "it exists," "it does not exist," "it exists and does not exist," etc.).
• Dravya-Paryaya: Substance (Dravya) and its modes or transformations (Paryaya). The Jain view holds that both are real and are the objects of knowledge.
• Ahimsa: Non-violence, highlighted as a core Jain principle.
• Svaparavabhasaka Jnana: Self-luminous knowledge, the Jain conception of true Pramana.

In essence, "Pramanprameyakalika" is a foundational Jain epistemological text that systematically analyzes the nature of knowledge and reality, refuting alternative philosophical viewpoints and establishing the Jain doctrine of Anekantavada as the most comprehensive and logically sound approach to understanding the world.