Ratnakaravatarika Part 2 - Book Summary

The text you provided is the second part of "Ratnakaravatarika," translated by Dhirajlal Dahyalal Mehta and researched/edited by Muni Kalyanbodhi Vijayji. Published by Jinshasan Aradhana Trust, this work is a commentary on Vadidevsuri's "Praman Naya Tatwalok," specifically the "Ratnakaravtarika" commentary by Ratnaprabhacharya.

Here's a breakdown of the content based on the pages and sections provided:

Overall Context:

Title: Ratnakaravatarika Part 2
Author of Original Commentary: Ratnaprabhacharya
Author of Original Work: Vadidevsuri (Praman Naya Tatwalok)
Translator: Dhirajlal Dahyalal Mehta
Reseacher/Editor: Muni Kalyanbodhi Vijayji
Publisher: Shri Jinshasan Aradhana Trust
Key Theme: This volume delves into the Jain philosophical concepts of Pramana (means of knowledge) and Naya (standpoints), as explained through the Ratnakaravtarika commentary. It aims to make complex logical arguments accessible in Gujarati.
Structure: The text is divided into Parichheda (chapters/sections). This volume covers Parichheda 3, 4, and 5.

Summary of Content by Section (Based on the Sanskrit text and Gujarati headings/introductions):

Introduction/Prefaces:

Page 4 (Prakashkiya): Highlights Vadidevsuri's "Praman Naya Tatvalok" and its commentary "Syadvaad Ratnakar" by the same author. Ratnaprabhacharya's "Ratnakaraavatarika" is described as a more accessible introduction for those with less sharp intellects, making the profound principles understandable. The translation by Pt. Dhirubhai Mehta is praised for its accuracy, clarity, and comprehensiveness, avoiding being too brief or too lengthy. The publication is blessed by Acharya Hemchandrasurishwarji Maharaj.
Page 5 (Labh Lenar Punyatma): Further elaborates on the profound nature of Vadidevsuri's work and Ratnaprabhacharya's commentary, likening it to an ocean. It emphasizes the need for such texts to understand subtle Jain principles and to gain knowledge of other philosophical systems and their refutations. Dhirubhai Mehta's translation is highly appreciated for its simplicity. The translation is dedicated to the use of Sadhus and Sadhvis, and also for scholarly laypersons interested in Jain philosophy. It mentions the previous publication of Part 1 (Parichheda 1-2) and anticipates Part 3 (Parichheda 6-7-8).
Page 6 (Antar na Be Bol): This section is a philosophical reflection by Muni Kalyanbodhi Vijayji. It emphasizes the greatness of Jainism, which is adorned with Syadvaad (the doctrine of conditionality). It stresses the importance of raag and dwesh (attachment and aversion) reduction as the ultimate goal of all Jain practices and scriptures. It highlights the balance of utsarg (general rule) and apvaad (exception) in Jainism and the need for geetarth (learned and accomplished) gurus to guide their application. It encourages readers to internalize Syaadvada for self-welfare and the welfare of others.
Page 10 (Prastavna): The introduction to the second part expresses joy in presenting the Gujarati commentary on chapters 3, 4, and 5 of Ratnakaravtarika. It reiterates the authors and the importance of the Praman Naya Tatvalok and its commentary. It mentions the detailed biographical information and literary contributions of the authors in the first part's introduction. It thanks Acharya Hemchandrasurishwarji Maharaj and Muni Kalyanbodhi Vijayji for their guidance and diligent work in research and publication. It anticipates the publication of the third part.
Page 11 (Mara Likhayela Prakashit Thayela Pustako): This page lists the published works of Dhirajlal Dahyalal Mehta, including translations and commentaries on various Jain scriptures related to Yoga, philosophy, karma, and pujas. It also lists works currently being written.

Content of the Chapters:

Tritiya Parichhed (Third Chapter): Paroksha Pramana (Indirect Knowledge)
- Definition (3-1): Defines paroksha (aprashtam paroksham) as knowledge that is not pratyaksha (clear/direct).
- Types of Paroksha (3-2): Enumerates the five types of paroksha: Smaran (memory), Pratyabhigyan (recognition), Tarka (reasoning/hypothetical inference), Anuman (inference), and Agam (scriptural testimony).
- Smaran (Memory) (3-3 to 3-4): Explains memory as knowledge arising from latent impressions (samskar) of past experiences, concerning past objects, and having the form of "that." It discusses the source, object, and form of memory, differentiating it from pratyabhigyan. The example given is remembering the image (bimba) of a Tirthankar.
- Pratyabhigyan (Recognition) (3-5 to 3-6): Defines recognition as knowledge that is causal to memory, pertaining to generalities like directionality, and being accumulative. It involves recognizing something as "that same thing" or of "that same class." Examples include: "This cow is of the same species," "This Gavaya is like a cow," and "This is the same Jinadatta."
- Tarka (Reasoning/Hypothetical Inference) (3-7 to 3-8): Describes tarka as the cognition of the relationship between means and the end, based on their possibility or impossibility of non-occurrence elsewhere ("if this exists, then that exists"). It is also known as uh. The example is: "Any amount of smoke always exists with fire; if fire is absent, smoke is also absent."
- Anuman (Inference) (3-9 to 3-55): This is a significant portion, detailing inference.
  - Types: Svaartha (for oneself) and Paraartha (for others).
  - Svaartha Anuman: Knowledge of the saadhya (thing to be proved) through grasping the hetu (reason) and remembering the relation (vyapti).
  - Hetu (Reason): Defined as having the characteristic of "invariable concomitance" (niyata-anyathanupapatti). Other definitions are rejected.
  - Saadhya (Thing to be Proved): Explained as that which is not yet perceived (apratita), not refuted (anirakrita), and desired (abhiipsita).
  - Vyapti (Invariable Concomitance): Discussed in relation to the saadhya (as a property) and the dharmi (the subject). It covers antarnyaapti (internal concomitance) and bahirvyaapti (external concomitance).
  - Paraartha Anuman: Involves the use of paksha (proposition), hetu (reason), and other avayavas (limbs) like drishtanta (example), upanaya (application), and nigamana (conclusion). It argues that paksha and hetu are the essential parts for proving to others, with drishtanta etc. being useful for less intelligent minds.
  - Types of Hetu: Classified based on upalabdhi (presence) and anupalabdhi (absence). These are further broken down into various forms of positive and negative concomitance, including those based on cause, effect, property, counter-presence, etc., with numerous sub-classifications and examples. This section is particularly detailed.
Chaturtha Parichhed (Fourth Chapter): Agam Pramana (Scriptural Testimony)
- Definition (4-1): Defines Agam as knowledge derived from the word of an aapt (trustworthy person).
- Aapt (Trustworthy Person): Defined as one who knows the object as it is and speaks accordingly. Aaptas are divided into Laukika (worldly, e.g., parents) and Laukottara (transcendental, e.g., Tirthankaras).
- Vachana (Word): Explains it as composed of varna (letters), pada (words), and vakhya (sentences). Discusses the inherent power of sound (shabda) versus conventional agreement (sanketa).
- Saptabhangi (Seven-Valued Logic): A significant portion is dedicated to explaining the sevenfold Saptabhangi doctrine, which describes predication in Jain logic using terms like "perhaps," "is," "is not," "is indescribable," etc., to account for the multifaceted nature of reality.
- Sakaladesh and Viklaadesh: Briefly touches upon these concepts of comprehensive and partial description.
Panchama Parichhed (Fifth Chapter): Vastu (Reality) and its Nature
- Vastu (Reality) (5-1): Defines reality as being anekaantaatmak, possessing general (saamaanya) and particular (vishesha) aspects.
- Saamaanya (Generality) (5-3): Divided into Tiryak Saamaanya (horizontal generality, e.g., cow-ness seen across different cows) and Urdhva Saamaanya (vertical generality, e.g., goldness seen in different forms of the same gold like ornaments).
- Vishesha (Particularity) (5-6): Divided into Guna (quality) and Paryaya (mode/change).
  - Guna (Quality): Persistent attributes, like consciousness in the soul.
  - Paryaya (Mode/Change): Occurring attributes, like happiness or sorrow in the soul.

Key Jain Concepts Discussed:

Syadvaad/Anekanta: The principle of manifold predications, presented as central to Jainism, allowing for the description of reality from different standpoints.
Pramana: The valid means of knowledge, including Pratyaksha (direct) and Paroksha (indirect).
Naya: Standpoints or perspectives used to understand reality.
Hetu: The logical reason or middle term in an inference.
Vyapti: Invariable concomitance between the hetu and the saadhya.
Agam: Scriptural testimony as a valid means of knowledge, deriving from Aaptas (trustworthy sources).
Saptabhangi: The sevenfold predication system, illustrating the complexity and conditionality of reality.
Nitya and Anitya: Concepts of permanence and impermanence, debated with Buddhist and Mimamsa schools.
Dravya, Guna, Paryaya: Substance, quality, and mode – the fundamental ontological categories in Jainism.

Overall Impression:

This volume is a detailed and scholarly exploration of Jain epistemology (pramana) and logic (naya). It meticulously dissects the nature of indirect knowledge, inference, and scriptural testimony, engaging with various philosophical arguments and refuting opposing viewpoints from other Indian schools of thought, particularly Buddhism and Mimamsa. The translator and editor have made a significant effort to render these complex philosophical discussions in clear and accessible Gujarati. The text emphasizes the Syadvaada perspective of Jainism, acknowledging multiple viewpoints and the conditional nature of reality.