Pramey Ratnamala - Book Summary

This document is a Jain text titled Pramey Ratnamala (प्रमेयरत्नमाला), authored by Shrimad Anantvirya (श्रीमदनंतवीर्य). It is a commentary (टीका) on Parikshamukha (परीक्षामुख), a foundational work in Jain logic and epistemology. The book was published by Jain Sahitya Prasarak Karyalay (जैन साहित्य प्रसारक कार्यालय) in July 1927.

The text begins with a salutation to Anekanta (अनेकान्ताय), a core Jain philosophical principle of manifold aspects and non-absolutism. It then proceeds to offer salutations to Jina (जिनाय), the liberated souls, highlighting their qualities like victory over passions (मारवी रमदच्छिदे) and profound knowledge.

Key Themes and Content:

The Pramey Ratnamala serves as an elaborate commentary on the Parikshamukha, a text that systematizes Jain logic. The provided pages focus on the initial sections of the commentary, laying the groundwork for understanding Jain epistemology.

Mangala (मंगल - Auspicious Invocation): The text starts with a discussion of auspicious invocations, dividing them into primary (मुख्य) and secondary (अमुख्य). The primary invocation is presented as the praise of Jinendra's virtues, while secondary invocations include items like curd and grains.
Purpose of the Commentary: The author states that the Pramey Ratnamala is written at the request of Hiraputra, son of Vaineya. The purpose is to make the vast ocean of logic and prameyaratnas (gems of knowable substances) accessible to those who are not well-versed in these subjects. The commentary aims to provide a boat for them to navigate this profound knowledge.
Introduction to Pramana and its Importance: The text emphasizes the necessity of understanding the relationship (sambandha), subject matter (abhidheya), and practical application (shakyanushthana) of any treatise for its proper understanding and adoption. It highlights that knowledge of Pramana (प्रमाण - means of valid knowledge) and its fallacies (Pramana-abhas - प्रमाणाभास) is crucial because:
- Pramana leads to the attainment of the object (अर्थसंसिद्धि - arthasansiddhi).
- Pramana-abhas leads to the opposite, i.e., incorrect knowledge or confusion (विपर्यय - viparyaya).
Definition of Pramana: The text starts defining Pramana, stating that it is "knowledge that is of the nature of ascertainment of a new and different object" (स्वापूर्वार्थव्यवसायात्मकं ज्ञानं प्रमाणमिति).
- 'Swa' (स्वा - self): Implies knowledge about oneself.
- 'Apurva' (अपूर्व - new): Refers to an object not previously known.
- 'Artha' (अर्थ - object): The object of knowledge.
- 'Vyavasaya' (व्यवसाय - ascertainment/determination): The definitive knowledge that distinguishes the object from doubt, error, and non-comprehension.
- 'Jnana' (ज्ञान - knowledge): The nature of Pramana.
Pramana as Knowledge: The commentary argues that Pramana must be knowledge, as it is what enables the attainment of beneficial and avoidance of harmful things. It refutes the idea that mere sensory contact (sannikarsha) can be Pramana.
Certainty (Nishchaya) as essential for Pramana: The text asserts that knowledge must be ascertainment (निश्चयात्मकं - nishchayatmakam) because it is contrary to doubt and error (समारोपविरुद्धत्वात् - samaropaviruddhatvat). This is analogous to inference (anumana).
The Nature of 'Apurva' (New): The commentary further clarifies that "new" (अपूर्व) means that which is not yet ascertained or definitively known, even if it has been perceived in a general sense (e.g., through avagraha).
Self-awareness of Knowledge (Sva-vyavasaaya): The text stresses that knowledge must also be self-aware (स्वोन्मुखतया प्रतिभासनं स्वस्य व्यवसाय इति - svoonmukhataya pratibhasanam svasya vyavasaya iti), meaning it must also be known in its own nature, not just as an object of knowledge. This is illustrated by the analogy of an object being known by light.
Primacy of Pramana: The commentary delves into the nature of Pramana's validity, whether it is inherent (swatah) or derived from another source (paratah). It argues against extreme views of only swatah or only paratah validity, suggesting a nuanced approach, especially considering the role of practice and familiarity.
Classification of Pramana: The Jain tradition, as presented here, posits two main types of Pramana:
- Pratyaksha (प्रत्यक्ष - Direct Perception): Clear, unobstructed knowledge. This is further divided into:
  - Mukhya Pratyaksha (मुख्य प्रत्यक्ष - Principal Direct Perception): Primarily refers to Kevala Jnana (केवल ज्ञान - Omniscience), which is unhindered and knows all knowable things directly.
  - Sanvyavaharika Pratyaksha (सांव्यवहारिक प्रत्यक्ष - Conventional Direct Perception): Knowledge derived through the senses and mind. This is further discussed in terms of its causes and subdivisions.
- Paroksha (परोक्ष - Indirect Knowledge): Knowledge that is not direct. This includes various forms of inference, memory, and the like.
Discussion on Causation and Perception: The commentary engages with the role of external factors like light (aaloka) and objects (artha) in perception, arguing that while they are instrumental, the ultimate cause is the purification of the knower's own consciousness.
Refutation of Other Epistemologies: Throughout the text, the author engages with and refutes various philosophical positions from other schools (e.g., Buddhist, Sankhya, Mimamsa) regarding the definition, number, object, and validity of knowledge.
Inference (Anumana) and its Components: The text systematically explains the process of inference, its constituent parts (like paksha, hetu, drishtanta), and the fallacies associated with them. It emphasizes the concept of avyabhichara (अविनाभाव - invariable concomitance) as the core of inference.
Scriptural Authority (Agama): The text also discusses Agama (scriptural testimony) as a means of knowledge, debating its origin (Pauruseya - authored by a person, or Apauruseya - not authored by a person) and its validity, particularly in relation to the teachings of Jinas.

In essence, the Pramey Ratnamala is a detailed and rigorous exposition of Jain logic, meticulously dissecting the concepts of valid knowledge and its fallacies, drawing heavily on the structure and arguments established by earlier Jain logicians. It aims to provide a clear and systematic understanding of these fundamental principles for aspiring scholars.