Sammati Tark Prakaran Part 01

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Book Title: Sammati Tark Prakaran Part 01 Author(s): Siddhasen Divakarsuri, Abhaydevsuri Publisher: Motisha Lalbaug Jain Trust

Overview:

The "Sammati Tark Prakaran," also known as "Sanmati Tark," is a foundational Jain philosophical text authored by Acharya Siddhasen Divakar. This particular volume, Part 01, features a detailed Sanskrit commentary titled "Tattva Bodh Vidhayini" by Acharya Abhaydev Suri, along with a Hindi explanation and commentary. The text is considered highly significant for its exposition of the core Jain principle of Anekantavada (Non-absolutism or Manifoldness of Reality) and its critical examination of Ekantavada (Absolutism or One-sidedness) found in other philosophical schools.

Key Figures and Context:

• Acharya Siddhasen Divakar: Referred to as the "Father of Jain Logic," he is credited with composing the original "Sammati Tark Prakaran." He was instrumental in refuting the one-sided views of various philosophical schools and establishing the supremacy of Jainism. The text is believed to have been presented to Emperor Vikramaditya.
• Acharya Abhaydev Suri: The commentator, known as "Tark Panchanan" (Lion of Logic), wrote an extensive Sanskrit commentary on Divakar's work. His commentary is highly esteemed for its deep analytical and logical rigor, dissecting the arguments of other philosophical systems (like Buddhism, Nyaya, Vaisheshika, Sankhya, Mimamsa) by presenting their views as the purvapaksha (objection) and refuting them as the uttarapaksha (reply) within the Jain framework.
• Acharya Bhuvan Bhanu Surishwarji Maharaj: The guide and inspirer for this publication, who motivated the revival of the study of this text.
• Munishri Jayasundar Vijayji Maharaj: The disciple who authored the Hindi exposition, making the complex philosophical arguments accessible to a wider audience.
• Motisha Lalbaug Jain Trust: The publisher, whose initiative brought this valuable work to light through printing and publication, fulfilling a purpose of spiritual upliftment and dissemination of Jain teachings.

Core Philosophical Arguments and Themes:

1. Anekantavada vs. Ekantavada: The central theme is the Jain doctrine of Anekantavada, which asserts that reality is complex and can be viewed from multiple perspectives. The text vigorously argues against Ekantavada, the philosophy that posits reality from a single, absolute viewpoint, deeming it partial and ultimately flawed. The commentary meticulously analyzes and refutes the Ekantavadi positions of various schools.

2. Epistemology (Pramanavad): A significant portion of this first volume is dedicated to an in-depth discussion on the nature of valid knowledge (pramana). It critically examines different theories of pramana, particularly focusing on:

   • Svatatah Pramanyavada (Self-validity of Knowledge): The view, often associated with the Mimamsa school, that knowledge is inherently valid from its own origin, without needing external validation. The text delves into the arguments for and against this position, including discussions on the origin (utpatti), function (swakarya), and ascertainment (svarupa) of knowledge.
   • Paratah Pramanyavada (External Validity of Knowledge): The view, often held by Buddhists and other schools, that the validity of knowledge depends on external factors or subsequent ascertainment. The text meticulously analyzes the arguments for this, including the role of samvada (correspondence with reality) and the potential for causal efficacy (arthakriya).
   • The Purvapaksha (Objection) by Mimamsakas: The text outlines the Mimamsa argument for svatah pramanya, stating that knowledge of reality is inherently valid from its own origin, independent of external factors. They posit that validity is inherent in the knowledge itself, not derived from something else.
   • The Uttarapaksha (Reply) by the Jain Tradition: The Jain viewpoint, as presented by Abhaydev Suri, refutes svatah pramanya by demonstrating the need for external factors and subsequent validation (samvada). The arguments involve complex logical analyses of the interdependence of causes, the impossibility of self-illumination without an external factor, and the role of doubt and confirmation in establishing the validity of knowledge.

3. Critique of Other Philosophical Schools: The commentary systematically engages with and critiques the epistemological and ontological views of various Indian philosophical traditions, including:

   • Buddhism: Particularly the arguments for svatah pramanya and the nature of knowledge.
   • Nyaya and Vaisheshika: For their views on causality, substance, and knowledge.
   • Mimamsa: Especially regarding the self-validity of knowledge and the authority of the Vedas.
   • Sankhya: Engaging with their concept of reality.

4. The Nature of the Soul (Atman): Discussions arise regarding the existence and nature of the soul, its relationship with the body, and concepts like self-luminosity versus reliance on external factors for knowledge.

5. Analysis of Key Concepts: The text engages in detailed logical analysis of terms like:

   • Pramana: The instrument of valid knowledge.
   • Svatas vs. Paratas: Self-originating vs. externally derived.
   • Samvada: Correspondence with reality, or successful practical outcome.
   • Vyapti: Invariable concomitance (a key concept in inference).
   • Anvaya-Vyathireka: Concomitance in presence and absence.
   • Abhava: Non-existence and its epistemological status.
   • Anvaya: Conjunction or positive correlation.
   • Vyathireka: Disjunction or negative correlation.

6. The Role of Logic and Reasoning (Tarka): The "Sammati Tark Prakaran" is a treatise on logic. The commentary by Abhaydev Suri is celebrated for its intricate logical structure and the rigorous application of dialectical reasoning (tarka) to refute opposing views. The text emphasizes that true understanding of reality requires a multifaceted approach, acknowledging that one-sided logic leads to error.

Significance:

• Jain Epistemology: The text is crucial for understanding the sophisticated epistemological framework of Jainism, particularly its nuanced view on how knowledge is acquired and validated.
• Inter-Philosophical Dialogue: It stands as a monumental work in the history of Indian philosophy, showcasing a rigorous engagement with and critique of major contemporary philosophical systems, thereby contributing to the intellectual discourse of the era.
• Accessibility: The Hindi commentary in this volume makes the profound philosophical arguments of the original Sanskrit text and its commentary accessible to students and scholars of Jainism and Indian philosophy who may not have access to or proficiency in classical Sanskrit.
• Anekantavada in Practice: It serves as a practical demonstration of how Anekantavada is applied in philosophical debate, integrating various logical tools to present a comprehensive and balanced view.

Structure of the Volume:

Based on the provided table of contents, the first volume covers the initial sections of the "Sammati Tark Prakaran," focusing heavily on the debate around the validity of knowledge (pramanavad). It systematically explores the arguments of svatah pramanavad and paratah pramanavad, refuting them from the Jain perspective. Subsequent volumes would likely delve into other key areas of Jain philosophy covered in the "Sammati Tark," such as metaphysics, the nature of the soul, karma, and the path to liberation, all through the lens of Anekantavada and rigorous logic.

This summary highlights the main philosophical contributions and the contextual importance of this foundational Jain text.