Sarvsiddhantpraveshika - Book Summary

This document, "Sarvasiddhantapraveshikā" (सर्वसिद्धान्तप्रवेशकः), is a Jain text aiming to provide an introductory overview of various philosophical schools (Siddhāntas). Edited by Muni Jambuvijay, under the guidance of his guru, Muni Bhuvanvijay, and published by Siddhi Bhuvan Manohar Jain Trust, Ahmedabad, it serves as an accessible guide for students of philosophy.

Here's a comprehensive summary based on the provided pages:

1. Title and Authorship:

Title: Sarvasiddhantapraveshikā (सर्वसिद्धान्तप्रवेशकः) - Literally meaning "Entrance to All Philosophies."
Original Author: Chirantanmuni (चिरन्तनजैनमुनिप्रवर) - The original author is identified as a Jain monk from an ancient lineage. His name is not explicitly found in the manuscript, but his authorship is inferred from the initial verses.
Editor: Muni Jambuvijay (मुनि जम्बूविजयः) - A disciple of Muni Bhuvanvijay.
Publisher: Siddhi Bhuvan Manohar Jain Trust, Ahmedabad, and Shri Jain Ātmānand Sabhā, Bhāvnagar.
Edition: This is the second edition, published in Vikram Samvat 2061 (2004 CE).

2. Dedication and Salutations:

The book begins with prayers to the Pancha Parameṣṭhis (Arhants, Siddhas, Ācāryas, Upādhyāyas, Munis).
The editor, Muni Jambuvijay, dedicates the book as a "flower offering" (kusumāñjali) to his revered Gurudev, Ācārya Śrī Vijay Meghasūriśvarji Maharaj, stating that through his blessings, he gained entry into the study of Darśanas (philosophies).
The text also pays homage to Ācārya Śrī Vijay Siddhisūriśvarji (Bāpji Mahārāj) and Muni Rāj Śrī Bhuvanvijayjī Mahārāj.

3. Publisher's Note and Acknowledgements:

The publishers express gratitude to Shri Amritlalbhai Doshi, son of Shreshthi Kalidasbhai, for his encouragement and support in publishing this work, which was originally published by the Jain Literature Development Mandal in Vikram Samvat 2020.
The editor expresses his deep gratitude to his Gurudev, Muni Bhuvanvijay, whose inspiration led to the initial publication of this work in the magazine "Jain Satyaprakash" about 14 years prior. He mentions the delay in publishing it as a standalone book due to various reasons, and now fulfilling his Gurudev's wish.
He highlights the importance of this text for scholars and students and expresses joy in making it available.
The editor acknowledges the efforts of Āgam Prabhākar Muni Rāj Śrī Puṇyavijayjī Mahārāj in discovering the manuscript.

4. Editorial Process and Manuscript:

The book is compiled based on two ancient manuscripts written on palm leaves, found in the Jain library at Jaisalmer.
One manuscript (designated as 'B') was written in Vikram Samvat 1201 (1144 CE).
Another manuscript (designated as 'A') is even older than 'B'.
The original author's name is not found in either manuscript.
Based on the initial verses and the content, the author is believed to be a Jain monk who lived after Ācārya Śrī Haribhadra Sūri (author of Ṣaḍdarśana Samuccaya) and before the 12th century Vikram era.
The text describes the fundamental principles of the prominent philosophies of that time: Nyāya, Vaiśeṣika, Sāṅkhya, Bauddha, Jain, Mīmāṁsā, and Lokāyata.
While the descriptions are concise, they are considered beneficial for both teachers and students.
The editor has also included comparative and explanatory notes, corrections based on textual variants, and has referred to original texts for comparative analysis.
The text uses circular brackets ( ) for corrections and square brackets [ ] for clarifications added by the editor.

5. Core Philosophical Principles Discussed:

Introduction (Upakramaḥ):
- Ahiṁsā (Non-violence): Jainism's ultimate principle, encompassing the absence of anger, hatred, and delusion. It is the foundation of Jain philosophy and its approach to non-violence is all-encompassing.
- Darsana (Philosophy/Vision): Indian philosophies, barring materialistic ones like Cārvāka, are oriented towards self-realization or liberation. The term "Darśana" itself implies a means to liberation.
- Samadṛṣṭi (Equanimity): Essential for spiritual progress, it involves accepting multiple perspectives on an issue without clinging to one-sided views (ekānta). This leads to Anekānta (non-absolutism).
- Anekānta Vāda: The Jain doctrine of non-absolutism is presented as the key to resolving conflicts and understanding the multifaceted nature of reality. It is seen as the "nectar" that dispels the "poison" of worldly animosity.
- Mokṣa (Liberation): Understanding the causes of suffering and the path to liberation is crucial for the seeker (mumukṣu).
- Comparative Study of Philosophies: The text acknowledges the vastness of philosophical knowledge and the need for a compilation of various views for easier understanding. It mentions earlier works like Siddhaseana Divākara's Dvātriṁśikā and Haribhadra Sūri's Ṣaḍdarśana Samuccaya as precursors.
- Critique of Compilations: The text subtly critiques compilations that present philosophies in a hierarchical or polemical order (e.g., presenting one philosophy to refute another, as seen in Madhvācārya's Sarvadarśana Saṅgraha), arguing that this can hurt sentiments. It praises Ṣaḍdarśana Samuccaya for its impartiality.
- Number of Philosophies: The common classification of six prominent Indian philosophical systems (Ṣaḍdarśana) is discussed, noting the lack of universal agreement on which six systems are included. It mentions various categorizations, including Vedic (Āstika) and non-Vedic (Nāstika).
Detailed Breakdown of Philosophies (as per the Table of Contents and pages):
1. Naiyāyika Darśana (Nyāya Philosophy):
  - Focuses on the sixteen categories (tattvas) outlined in the Nyāya Sūtras, including Pramāṇa (means of knowledge), Prameya (objects of knowledge), Saṁśaya (doubt), etc.
  - Defines Pramāṇa as the instrument for obtaining knowledge and lists the four types: Pratyakṣa (perception), Anumāna (inference), Upamāna (comparison), and Śabda (testimony).
  - Explains each type of Pramāṇa with examples.
  - Discusses the concept of Prameya, which includes the Soul (Ātman), body, senses, intellect, mind, etc., leading to liberation from suffering.
  - Briefly touches upon Saṁśaya, Prayojana (purpose), Dṛṣṭānta (example), Siddhānta (established doctrine), Avayavas (limbs of syllogism), Tarka (reasoning), Nirṇaya (conclusion), Vāda (discussion), Jalpa (argumentation), Vitaṇḍā (caviling), Hetvābhāsa (fallacies), Chala (equivocation), Jāti (sophisticated fallacies), and Nigrahasthāna (grounds for refutation).
2. Vaiśeṣika Darśana:
  - Focuses on the seven categories (dravya, guṇa, karma, sāmānya, viśeṣa, samavāya, and abhāva).
  - Lists the nine substances (dravyas): Earth, Water, Fire, Air, Ether, Time, Direction, Soul, and Mind.
  - Explains the attributes (guṇas) associated with each substance, particularly Earth, Water, Fire, Air, Ether, Time, Direction, and Soul, noting the differences in their qualities according to Vaiśeṣika texts and commentaries.
  - Defines Karma (action) with its five types: Utkṣepaṇa (upward movement), Avakṣepaṇa (downward movement), Ākuñcana (contraction), Prasāraṇa (expansion), and Gamana (general movement).
  - Explains Sāmānya (generality) as of two types: Para (highest, referring to existence) and Apara (lower, specific characteristics like "earth-ness").
  - Defines Viśeṣa (particularity) as the unique quality that distinguishes eternal substances.
  - Explains Samavāya (inherence) as the relation between inseparable substances (like substance and its qualities).
  - Discusses Pramāṇa in the context of Vaiśeṣika, noting that while some mention perception, inference, and testimony, others primarily accept perception and inference (Lāiṅgika).
3. Jaina Darśana (Jain Philosophy):
  - Presents the seven tattvas (realities): Jīva (soul), Ajīva (non-soul), Āśrava (influx of karma), Bandha (bondage of karma), Saṁvara (cessation of karma influx), Nirjarā (shedding of karma), and Mokṣa (liberation).
  - Defines Jīva by its attributes (consciousness, happiness, knowledge) and Ajīva as its opposite.
  - Explains the causes of Bandha (Karma) as Mithyādarśana, Avirati, Pramāda, Kaṣāya, and Yoga, and the specific activities of body, speech, and mind. Āśrava is the influx of karma, classified as auspicious (puṇya) and inauspicious (pāpa).
  - Defines Pramāṇa as direct perception (Pratyakṣa), inference (Anumāna), and testimony/scripture (Āgama).
  - Pratyakṣa is described as direct knowledge obtained through senses and mind, that is certain and non-erroneous.
  - Anumāna is knowledge derived from an inference based on a valid link (liṅga) that is invariably connected to the object of knowledge.
  - Āgama is considered a valid means of knowledge because it produces certain and non-erroneous understanding.
4. Sāṅkhya Darśana:
  - Introduces the two ultimate realities: Prakṛti (primordial matter) and Puruṣa (consciousness).
  - Prakṛti is defined as the equilibrium of the three guṇas: Sattva, Rajas, and Tamas. Its disruption leads to the process of evolution (parināma).
  - The evolutionary process starts with Mahat (Cosmic Intellect), then Ahaṅkāra (Ego), from which arise the eleven Indriyas (five cognitive senses and five motor senses, plus the mind). From Ahaṅkāra also arise the five Tanmātras (subtle elements: sound, touch, form, taste, smell), which in turn manifest into the five gross elements (Ether, Air, Fire, Water, Earth).
  - Describes the functions of Sattva (lightness, illumination, pleasure), Rajas (activity, passion, movement), and Tamas (inertia, darkness, obstruction).
  - Puruṣa is pure consciousness. The "connection" between Prakṛti and Puruṣa is for the purpose of Puruṣa's experience.
  - Puruṣa is understood as plural, evidenced by the varied experiences and the regulation of birth and death.
  - The means of knowledge (Pramāṇa) are Pratyakṣa (perception), Anumāna (inference), and Āgama (testimony/verbal authority).
5. Baud'dha Darśana (Buddhist Philosophy):
  - Discusses the twelve Āyatanas (sense-spheres and their objects): the six sense organs (eye, ear, nose, tongue, body, mind) and their corresponding objects (form, sound, smell, taste, touch, and mental objects/ideas).
  - Pramāṇa is divided into two: Pratyakṣa (perception) and Anumāna (inference).
  - Pratyakṣa is defined as that which is free from conceptualization (kalpanāpoḍha) and error (abhramānta). Conceptualization includes naming, classifying, attributing qualities, actions, etc.
  - Anumāna is knowledge derived from a sign (liṅga) that possesses three characteristics: presence in the subject (pakṣadharma), presence in similar cases (sapaksavān), and absence in dissimilar cases (vipaksā-vyāvrtti).
  - It reiterates that these are the only two valid means of knowledge.
6. Mīmānsaka Darśana:
  - Asserts that the study of Dharma should begin after the study of the Vedas.
  - The ultimate source and authority for Dharma is Chodanā (injunctive statements or commands), as stated in the Vedas, like "One should perform Agnihotra for the sake of heaven."
  - Pratyakṣa (perception) is considered not a means of knowing Dharma itself, but merely for understanding existing phenomena. Similarly, inference and comparison are also not direct means to know Dharma.
  - The Vedas are considered the ultimate, eternal, and authorless source of knowledge about Dharma.
  - The relationship between words and their meanings is considered eternal.
7. Lokāyatikamatam (Cārvāka Philosophy):
  - This is a materialistic philosophy.
  - The fundamental elements are Earth, Water, Fire, and Air. The body, senses, and objects are considered mere combinations of these elements.
  - Consciousness is not a separate entity but a property arising from the combination of elements, like the intoxicating property of alcohol from its ingredients.
  - The soul is identified with the conscious body.
  - The only valid means of knowledge (Pramāṇa) is Pratyakṣa (perception).
  - The ultimate goal of human life is pleasure and the cessation of pain, achieved through sensual enjoyments. Liberation from worldly existence is not recognized.

6. Conclusion: The book concludes by stating that the core principles of these seven philosophical schools have been briefly presented. It aims to provide readers with a foundational understanding of the diverse philosophical landscape.

In essence, "Sarvasiddhantapraveshikā" is a valuable resource for anyone seeking an accessible introduction to the major Indian philosophical traditions, presented from a Jain perspective that emphasizes Anekānta and Ahiṁsā.