Sanmati Tarka Gatha 1 41 Na Tatparya Vishe Vicharna

This document is a scholarly analysis titled "Discussion on the Significance of Verse 1.41 of Sanmati Tarka" by Muni Trailokyamandanvijay. It delves into the intricate philosophical underpinnings of a famous verse from the Sanmati Tarka by Siddhasena Divakara, a foundational text in Jain logic. The analysis aims to explore the different interpretations and the underlying intent of the original author, particularly concerning the application of the Saptabhangi (Seven-valued logic) to different categories of understanding described in Jain philosophy.

Here's a breakdown of the key points:

1. The Central Verse (Sanmati 1.41): The verse states: "Thus, the path of speech with seven alternatives arises concerning the arthaparyaya (meaning-aspect). However, concerning the vyanjanaparyaya (word-aspect), the path of speech is either with alternatives (savikalpa) or without alternatives (nirvikalpa)."

2. Understanding the Core Concepts:

• Saptabhangi (Seven-valued logic): This is a fundamental Jain logical framework that describes the reality of an object from seven different perspectives, acknowledging that an object can be both existent and non-existent, describable and indescribable, etc., depending on the specific viewpoint or context. The seven viewpoints are: syad-asti (in some sense, it exists), syad-asti-nasti (in some sense, it exists and does not exist), syad-avaktavya (in some sense, it is indescribable), and their combinations.
• Arthaparyaya (Meaning-Aspect): This refers to the understanding of an object based on its inherent qualities, substances, or modes. In the context of Jain logic, the Arthas (meaning) are primarily understood through the Arthanayas (meaning-related logical instruments): Sangraha, Vyavahara, and Rjusutra. These are seen as the basis for the seven-valued logic.
• Vyanjanaparyaya (Word-Aspect): This refers to the understanding related to the linguistic expression or the words used to describe an object. The Vyanjanas (words) are primarily understood through the Vyanjanayanas (word-related logical instruments): Samabhirudha, Abhutpurva, and Nayantvaya. These are associated with the word-aspect.
• Savikalpa (With Alternatives/Qualifiers): This refers to a description that acknowledges multiple possibilities, variations, or conditions.
• Nirvikalpa (Without Alternatives/Qualifiers): This refers to a description that is direct, unqualified, or pertains to a singular essence.

3. Interpretations of the Verse: The core of the analysis lies in dissecting the verse's meaning, particularly the distinction between arthaparyaya and vyanjanaparyaya in relation to the Saptabhangi:

• Vad Maharnava (Commentary by Abhayadevasuri):

  • Arthaparyaya: The seven-valued logic (Saptabhangi) applies to the meaning-aspect (arthaparyaya) because the Arthanayas (Sangraha, Vyavahara, Rjusutra) deal with the inherent existence and non-existence of qualities in substances. These Nayas are the basis for the seven limbs of the Saptabhangi.
  • Vyanjanaparyaya: The word-aspect (vyanjanaparyaya) is considered to have only two possibilities:
    • Savikalpa: This applies when considering the word-aspect from the perspective of the Samabhirudha and Abhutpurva Nayas. The Samabhirudha Naya, for example, differentiates meaning based on grammatical distinctions (gender, case, etc.), leading to multiple descriptions for the same object, hence savikalpa.
    • Nirvikalpa: This applies when the word-aspect is understood in its essence, without linguistic qualifications or variations. It relates to the Abhutpurva Naya, which focuses on the intrinsic nature of words. The commentary also suggests this might relate to the Rjusutra Naya, which focuses on a singular, immediate state.
  • The Case of the Third Limb (Avaktavya): The commentary argues that the Avaktavya (indescribable) limb does not apply to the word-aspect because "Avaktavya refers to the absence of speech, but the word-aspect is related to the presence of speech." If "Avaktavya" is understood as a word, it becomes "vaktavya" (describable) and thus falls within the first two limbs.

• Upa. Yashovijayji (in Anekantha Vyavastha and Dravya Guna Paryaya Ras):

  • Yashovijayji offers a nuanced interpretation, particularly questioning the commentary's reasoning for the exclusion of the third limb (Avaktavya) in the word-aspect.
  • He suggests that the exclusion might be due to the reliance on a strict linguistic framework where "Avaktavya" refers to something that cannot be expressed by words.
  • He proposes a new interpretation where "savikalpa" and "nirvikalpa" relate to the distinction between the meaning-aspect (arthaparyaya) and the word-aspect (vyanjanaparyaya) themselves.
  • New Interpretation of Savikalpa/Nirvikalpa:
    • Savikalpa: Pertains to the arthaparyaya, where the existence/non-existence of a single characteristic from different perspectives can lead to multiple statements, thus savikalpa.
    • Nirvikalpa: Pertains to the vyanjanaparyaya (specifically, word-denotability), where the object is either denotable by a word or not. If it's denotable, it's considered nirvikalpa in this specific sense, as the debate is about whether a word applies.
  • He argues that the exclusion of the Avaktavya limb in the word-aspect isn't because it's impossible to form a concept of something inexpressible, but rather that if we are speaking about the word-aspect, and something is truly inexpressible by words, then the statement about it being "avaktavya" is itself a form of speech, making it describable, thus reducing it to the first two categories.

• Pandit Sukh Lalji:

  • Pandit Sukh Lalji, in his commentary, expresses uncertainty about the original author's exact intention, suggesting that even commentators like Abhayadevasuri and Yashovijayji were speculating.
  • He proposes a novel interpretation of "savikalpa" and "nirvikalpa" by linking them to the common understanding of arthaparyaya (short-lived, momentary states) and vyanjanaparyaya (long-lasting, enduring states or essence).
    • Nirvikalpa (General): Relates to the enduring essence or general category (like "man" or "potness"), which remains constant.
    • Savikalpa (Specific): Relates to the momentary, changing states or particular instances (like the stages of a person's life or the specific qualities of a pot at a given moment), which vary.
  • He argues that the arthaparyaya (momentary states) are the basis for the seven-valued logic, while the vyanjanaparyaya (enduring essence) can be understood through two primary approaches: the general essence (nirvikalpa) or the collection of its various manifestations (savikalpa).
  • He also notes that vyanjanaparyaya itself embodies the concept of "being different and not different" (bhinnabhinna), as it refers to both the singular word-essence and the various instances it represents.

• Abhayashekhar Suri (in Saptabhangi Vinshika):

  • Abhayashekhar Suri aligns with the interpretation that arthaparyaya leads to seven limbs and vyanjanaparyaya to two.
  • He provides detailed, albeit complex, arguments for why the Avaktavya limb doesn't apply to the word-aspect, primarily based on the idea that questions requiring multiple perspectives or qualifications are necessary for the Avaktavya limb, and these are less applicable to the inherent denotability of words. He emphasizes that the Avaktavya limb arises from the interplay of different attributes of an object, which is more naturally found in the meaning-aspect than the word-aspect.

4. Author's (Trailokyamandanvijay) Conclusion: The author expresses respect for the previous interpretations but suggests that the interpretations of the commentators might be deviating from the original author's intent due to the complex linguistic and logical frameworks they employ. He highlights several points of contention:

• The common interpretation of arthaparyaya and vyanjanaparyaya as related to Arthanayas and Vyanjanayanas respectively, and the singular vs. plural usage of "Naya" in the verse, seem inconsistent with the commentaries.
• The author favors the interpretation that aligns with the vyanjanaparyaya as the enduring essence or a collection of similar states, as presented by Pandit Sukh Lalji, because it maintains the "different and not different" aspect mentioned in other verses (1.30).
• He believes that vyanjanaparyaya, when understood as a collection of similar states, can be both savikalpa (considering the various states within the collection) and nirvikalpa (considering the collection as a single essence). This leads to the two limbs.
• He strongly argues against the strict reasoning used by commentators to exclude the third limb (Avaktavya) from the word-aspect, suggesting that the core purpose of Saptabhangi is to resolve ignorance and not just specific doubts, and that an "indescribable" aspect can indeed be related to the word-aspect.

Overall: The document is a detailed exploration of a single verse from a renowned Jain text, analyzing its philosophical implications through the lens of various commentaries and offering a critical perspective on their interpretations. The author aims to understand the nuanced distinction between the meaning-aspect and the word-aspect in Jain logic, particularly regarding the application of the Saptabhangi. The analysis emphasizes that the meaning of "savikalpa" and "nirvikalpa" and the applicability of the "Avaktavya" limb to the word-aspect are subjects of ongoing scholarly debate and interpretation.