Sanmati Tark Prakaran Part 04

The provided text is the fourth volume of the "Sanmati Tark Prakaran," authored by Abhaydevsuri as the commentator and originally compiled by Siddhasen Divakar Suri. Published by Divya Darshan Trust, this volume is a Hindi exposition of the second kanda (section) of the work, focusing on the nature of "Darshan-Gyan Upayog" (perceptual and conceptual cognition).

Here's a comprehensive summary of the key themes and arguments presented in the text, based on the provided pages:

1. Introduction and Core Jain Philosophy:

• The book is dedicated to the lineage of Jain Acharyas, specifically mentioning Shri Prem Surishwarji, Shri Bhuvan Bhanu Surishwarji, and Shri Jayaghosh Surishwarji, highlighting their contributions to Jain philosophy and the preservation of knowledge.
• The underlying principle of Jainism, "Sa Vidya Ya Vimuktye" (That knowledge is true which leads to liberation), is emphasized.
• The text acknowledges the challenge of studying ancient Sanskrit and Prakrit texts in the modern era and aims to make the profound principles of Jainism accessible through Hindi.
• The core of the Sanmati Tark Prakaran, as explained in the introductory sections, is the exposition of Syadvada and Anekantavada (the Jain doctrines of conditioned predication and non-absolutism) to counter one-sided philosophical viewpoints. The work aims to establish the superiority of Jain philosophy.

2. Analysis of Pramana (Means of Valid Knowledge) - A Major Focus:

The bulk of the text is dedicated to a meticulous analysis and critique of the concepts of pramana as understood by various Indian philosophical schools, contrasting them with the Jain perspective.

• Darshan and Gyan Upayog: The text begins by differentiating between Darshan Upayog (perceptual cognition, grasping the general aspect) and Gyan Upayog (conceptual cognition, grasping the specific aspect). It asserts that both are interdependent and essential for valid knowledge, reflecting the Jain principle of Anekantavada.
• Critique of Various Pramana Theories: A significant portion of the text is devoted to dissecting and refuting the pramana theories of other schools, including:
  • Buddhism (Vaibhashika, Sautrantika, Yogachara/Vijnanavada): The text engages in detailed arguments against Buddhist notions of nirakar bodh (formless cognition) as the sole pramana, the emphasis on sakara bodh (cognition with form), the denial of external reality by Vijnanavada, and the concept of anatmata (non-self). It challenges the Buddhist idea of pramana being merely bodh (consciousness) or sakara bodh that grasms anadhigataartha (unconquered meaning).
  • Mimamsa: The text critiques the Mimamsa concept of anadhigataarthaadhigantritva (the knower's act of cognizing the unconquered meaning) as the criterion for pramana, deeming it impractical and flawed.
  • Nyaya and Vaisheshika: The text scrutinizes the Nyaya and Vaisheshika definitions of pramana, particularly the role of indriya-artha sannikarsa (contact between senses and objects) and the concept of sadhyatam (the most efficient cause). It questions how nirakar bodh (formless cognition) can establish the niyata vyavastha (fixed order) of reality. It also debates the nature of sannikarsha and the problem of anavastha (infinite regress) in defining causality.
  • The Nature of Knowledge: The text delves into the debate about whether knowledge itself is pramana or if the causal conditions (like senses) are pramana. It emphasizes that pramana is the karan (instrument) that leads to valid cognition.
• Jain Perspective on Pramana: The text implicitly and explicitly upholds the Jain view that:
  • Two Main Pramanas: Valid knowledge (pramana) is primarily categorized into Pratyaksha (direct perception) and Paroksha (indirect perception, including inference, testimony, etc.).
  • Interdependence of Syadvada and Anekantavada: The discussion on pramana is interwoven with the Jain principles of Syadvada and Anekantavada, showing how multiple viewpoints are necessary for complete understanding.
  • The Role of Sabda (Word/Testimony): The text examines the validity of sabda pramana (verbal testimony) and its relationship with other pramanas, particularly in contrast to Buddhist denial of sabda as an independent pramana.
  • Critique of Other Pramanas: The text also addresses and refutes the independent validity of Upamana (analogy), Arthapati (presumption), and Abhava (non-existence) as separate pramanas, arguing for their inclusion within Anumana or other categories.
• Detailed Examination of Perception (Pratyaksha):
  • The nature of direct perception is debated, including whether it is sakara (with form) or nirakar (formless).
  • The role of senses, the mind (manas), and the interplay between them in cognition are explored.
  • The text discusses various theories of sense contact (sannikarsha) and their validity.
  • The concept of sakara jnana (cognition with form) and its implications for understanding external objects are analyzed.
  • The Jain viewpoint that both Darshan (general perception) and Gyan (specific cognition) are essential and interdependent for valid knowledge is consistently maintained.
• Key Debates: The text features extensive debates on topics like:
  • The validity of knowledge derived from memory (smriti).
  • The nature of vitarka (reasoning) and its role in cognition.
  • The problem of admitting anumana (inference) for things that are not directly perceived or are vyavaharik (conventional).
  • The concept of Anekantavada itself is defended by showcasing the multi-faceted nature of reality and knowledge.
  • A significant portion is dedicated to refuting the Vijnanavada (idealism) of Buddhism, particularly the denial of external reality and the emphasis on bodha (consciousness) alone.
  • The text also discusses the possibility of amanas (mind without mental activity) and amanaska (mindless) states, and their relationship with perception.
  • The critique of charyavada (conduct-based arguments) and ahetukavada (causelessness arguments) also appears.

3. Structure and Content of the Fourth Volume:

• The "Fourth Volume" specifically covers the first two gathas (verses) of the second kanda of Sanmati Tark.
• Mul-Gatha 1: This verse lays the foundation by stating that the upayoga (cognitive faculty) is twofold: Darshan (perception of the general) and Gyan (perception of the specific). It asserts that exclusive focus on either darshan or gyan is apramana (invalid knowledge).
• Mul-Gatha 2: This verse elaborates on the dravyarhtika (substance-oriented) and paryayartika (modality-oriented) viewpoints, explaining how each grasps its respective aspect of reality and how anekaanta arises from their synthesis.
• The text meticulously analyzes the Sanskrit commentary (Tattva Bodha Vidhayini Vritti) by Acharya Abhaydev Suri and the Hindi exposition of * Muni Jaysunder Vijayji*.

4. Key Philosophical Concepts Discussed:

• Svalakshana vs. Samanya: The distinction between unique, specific realities (svalakshana) and general aspects (samanya) is central to the debate on perception.
• Sakara vs. Nirakara: The nature of cognition as either sakara (with form) or nirakara (formless) is a recurring theme, particularly in the Buddhist critique.
• Vikalpa vs. Avikalpa: The distinction between conceptual construction (vikalpa) and direct, unmediated perception (avikalpa) is crucial for understanding the nature of pratyaksha.
• Nischaya vs. Vyavahara: The distinction between ultimate truth (paramartha) and conventional truth (vyavahara) permeates the discussions, especially when discussing the scope and validity of different pramanas.
• The Problem of Unreality: The text addresses the Buddhist denial of external reality (paratantra) and the assertion that only vijnana (consciousness) is real, contrasting it with the Jain anekanta view.
• Causality and Potency (Shakti): The nature of cause and effect, and the role of inherent potencies (shakti) in bringing about phenomena, are discussed, particularly in relation to Jain metaphysics.

In essence, this volume of Sanmati Tark Prakaran is a profound philosophical treatise that meticulously dissects the nature of valid knowledge, refuting opposing doctrines from schools like Buddhism, Mimamsa, and Nyaya, while consistently upholding and elaborating the foundational principles of Jain epistemology, Syadvada and Anekantavada. It highlights the Jain emphasis on the interdependent and multi-faceted nature of reality and our cognitive access to it.