Samanyanirukti Chandrakala Kalavilas Tika

This Jain text, titled "Samanyanirukti Chandrakala kalavilas Tika" authored by Vamacharan Bhattacharya and published by Sadhubela Ashram Bhadaini, is a commentary on the "Samanyanirukti" section of Ganganath Jha's work, likely related to logic or Indian philosophy. The provided text is primarily a detailed exposition of the commentary's introduction and the initial part of the critique of fallacies (Hetvābhāsa) in Indian logic, particularly within the Navya-Nyaya tradition.

Here's a breakdown of the summary based on the provided text:

1. Context and Purpose:

• Preservation of Knowledge: The text highlights the effort to preserve ancient and rare Jain texts ("ग्रंथ जीर्णाद्धार") by scanning them and creating DVDs, indicating a mission to make valuable knowledge accessible.
• Focus on Logic (Nyaya): The introduction strongly emphasizes the importance and relevance of Nyaya Shastra, especially Navya-Nyaya, even in modern times. It criticizes those who dismiss traditional Indian philosophy and Sanskrit studies, particularly in logic, in favor of Western thought.
• The Work Itself: The book is identified as "Samanyanirukti Chandrakala Kalavilas Tika," which is a commentary (Tika) on the "Samanyanirukti" (general statement or definition) section of a larger work. This commentary is named "Chandrakala Kalavilas." The title implies a detailed and artistic elaboration ("Kalavilas" meaning play of arts or embellishment) of the "Chandrakala" (moonlight) of the general explanation.

2. The Author and the Commentary:

• Author: Vamacharan Bhattacharya is the author of this commentary.
• Commentary's Nature: The commentary is presented as a detailed and accessible explanation ("Chandrakala Kalavilas") of Gadaadharabhattacharya's "Gadadhari" commentary on Ganganath Jha's "Tattva Chintamani." The introduction also mentions the contributions of Hari Nam Das and Gadaadharabhattacharya in clarifying and elaborating upon Navya-Nyaya principles.
• Interconnectedness of Commentaries: The text explicitly states that this commentary (Chandrakala Kalavilas) is enriched by "Gadadhari," which itself is a critical commentary on Raghunath Shiromani's "Diddhi" on Ganganath Jha's "Tattva Chintamani." This highlights the layered nature of scholarly tradition in Indian philosophy.

3. Key Philosophical and Logical Concepts Discussed:

• Importance of Nyaya: The introduction strongly defends the relevance of Nyaya Shastra for achieving liberation (Moksha) and for intellectual prowess. It argues that Nyaya, as a form of "Anvikshiki" (investigative science), is essential for true wisdom and spiritual progress.
• Critique of Materialism/Western Influence: There's a subtle critique of those who disregard traditional Indian sciences in favor of "Anglo-upasana" (worship of the English or Western ways) and consider them insignificant or irrelevant.
• Hetvābhāsa (Fallacies of Inference): A significant portion of the text is dedicated to explaining the concept of Hetvābhāsa.
  • Definition: It is defined as that which pertains to a faulty or erroneous middle term (Hetu) that is instrumental in establishing truth-determination and victory in debate.
  • Purpose of Studying Fallacies: Understanding fallacies is crucial for correctly establishing truths and winning arguments, as it involves identifying and refuting the flawed reasoning of opponents.
  • Classification of Fallacies: The text mentions that the Tattva Chintamani itself, through its explanation of Hetvābhāsa, aims to clarify these concepts. The introduction hints at the debate and evolution of definitions for fallacies within the Nyaya tradition, citing Gadaadharabhattacharya's novel definitions.
• Specific Logical Debates:
  • Gangeshopadhyay and the Tattva Chintamani: The text acknowledges Gangeshopadhyay as the originator of Navya-Nyaya and the author of the Tattva Chintamani.
  • Raghunath Shiromani and the Diddhi: Raghunath Shiromani's commentary, "Diddhi," is discussed as a pivotal work, which unfortunately overshadowed earlier commentaries. The anecdote about Raghunath Shiromani's intellectual prowess as a child is recounted.
  • Gadaadharabhattacharya and the Gadadhari: Gadaadharabhattacharya is presented as the final exponent of Navya-Nyaya, whose "Gadadhari" commentary is highly revered. His innovative definitions of Hetvābhāsa, such as "avyāpakabhūta viṣayitaśūnyatva" (unpervading characteristic of the subject matter) and "dvayāghaṭitatva" (non-occurrence of duality), are highlighted as significant contributions.
  • Hari Nam Das and the Commentary: Hari Nam Das is described as the compiler and enhancer of the commentary, whose life story is presented as divinely ordained. His second son, the commentator Hari Nam Das, is credited with writing "Chandrakala" and "Kalavilas" to make the complex "Gadadhari" accessible.
  • Lineage of Commentators: The text traces a lineage of scholars who commented on the Tattva Chintamani, including Pakshadhar Mishra, Vasudeva Sarvabhauma, Raghunath Shiromani, Jagadish Tarkalankar, and Gadaadharabhattacharya.

4. Detailed Analysis of the Commentary on Hetvābhāsa (beginning):

The text then delves into the commentary on the definition of Hetvābhāsa, specifically the initial definitions provided in Ganganath Jha's Tattva Chintamani. The commentary by Vamacharan Bhattacharya, through "Chandrakala" and "Kalavilas," meticulously analyzes these definitions:

• Definition 1 (Tattva Chintamani): "Anumiti-kāraṇībhūtā-abhāva-pratiyogiyathārtha-jñāna-viṣayitva" (The characteristic of being the subject matter of a valid cognition which is the counter-positive of the negation that is the cause of inference).
• Definition 2 (Tattva Chintamani): "Yad-viṣayakatvena liṅga-jñānasya anumiti-pratibandhakatvaṁ tat" (That, by virtue of whose being the subject matter, the cognition of the middle term becomes an obstruction to inference).
• Commentary's Approach (Chandrakala):
  • Analysis of Terms: The commentary breaks down each term in the definitions, such as "anumiti" (inference), "karana" (cause), "pratiyogin" (counter-positive), "yathārtha jñāna" (valid cognition), and "viṣayitva" (being the subject matter).
  • Interplay of Definitions: It explores how these definitions relate to each other and addresses potential issues like over-extension (ativyāpti) and under-extension (avyāpti).
  • Critique of Previous Interpretations: The commentary critically examines and elaborates on the interpretations of earlier commentators like Pakshadhar Mishra and discusses the contributions of Gadaadharabhattacharya.
  • Navya-Nyaya Nuances: It highlights the precise and rigorous nature of Navya-Nyaya, where even minute details in the wording of definitions are analyzed to avoid logical flaws.
  • The "Hetu" (Middle Term): The text stresses that the definitions are ultimately about the Hetu (middle term) and its fallacious forms.
  • The Role of "Linga": In Definition 2, the commentary clarifies that "Linga" (sign or middle term) is not essential to the definition of a fallacy; the focus is on the cognition of the Hetu that leads to the fallacious inference.
  • "Anvitābhidhana" and "Yāchitamaṇḍananyāya": The commentary alludes to these grammatical and philosophical principles to explain how meanings are understood and applied in these complex definitions.
  • Mangalācaraṇa (Auspicious Invocation): The text includes invocations to deities and gurus, a common practice in traditional Indian scholarly works.

In essence, the text presents a sophisticated and scholarly debate within the Navya-Nyaya tradition, focusing on the precise definitions of logical fallacies. It showcases the intellectual rigor and the rich history of philosophical commentary in India, with the specific aim of elucidating and preserving Jain knowledge within this logical framework.