Shabdartha Chandrika - Book Summary

Here's a comprehensive summary of the provided Jain text, "Shabdartha Chandrika," based on the given pages:

Book Title: Shabdartha Chandrika (शब्दार्थ-चन्द्रिका) Author: Pandit Hansavijay (पं. हंसविजय) Editor: Muni Dharmakirtivijay (मुनि धर्मकीर्तिविजय) Publisher: ZZ_Anusandhan Catalog Link: https://jainqq.org/explore/229421/1

Overall Purpose and Context:

Shabdartha Chandrika is a concise grammatical work authored by the esteemed poet Pandit Munishri Hansavijay. This edition has been meticulously edited and presented by Muni Dharmakirtivijay. The work is a commentary on the initial two verses of the renowned Sarasvata Vyakarana (सारस्वत व्याकरण). Its primary aim is to provide a detailed explanation of these verses, making it particularly beneficial for new students of grammar. The text is dedicated to the spiritual lineage of Acharya Shri Vijayanandsuri, a prominent figure from the Tapagachcha sect, and the author, Hansavijay, was his disciple. Historical evidence suggests Hansavijay lived in the 7th century. This editorial endeavor is the editor's first attempt at such a project, undertaken as per the guidance of his guru.

Content Summary - Page by Page:

Page 1: Introduces the book "Shabdartha Chandrika" and its author, Pandit Hansavijay. It highlights that the work is a grammatical treatise. The editor, Muni Dharmakirtivijay, states that this edition is based on a manuscript personally penned by the author, discovered within his guru's collection. While other copies exist, the author's original manuscript was preferred for accuracy. The text focuses on explaining the famous verse "Samhita cha padam chaiva..." from the Sarasvata Vyakarana, emphasizing its usefulness for learners. It also briefly mentions another poetic work by the author, "Anyokti Muktavali," and reiterates the author's lineage and approximate time period (7th century). The editor humbly acknowledges his inexperience and seeks leniency from scholars for any errors.
Page 2: Begins with invocations and salutations. It offers respects to the spiritual preceptor, Bhattaraka Shri Vijayanandsuri. The initial verses express devotion to the Paramatma (Supreme Being) and Lord Parshvanatha. Verse 2 praises Lord Vardhamana (Mahavir Swami) and his auspicious attributes. Verse 3 offers salutations to the Parameshthi (highest beings) who are free from attachment and aversion. Verse 4 invokes Goddess Saraswati, the embodiment of knowledge and brilliance. Verse 5 pays homage to the guru, Shri Vijayananda, comparing his virtues to the mountain of Gauri's guru (Shiva). Verses 6-8 describe the book's purpose: to enlighten young minds, entertain eloquent speakers, and elucidate profound meanings through concise arguments. It is intended to be an illuminating commentary on the "moon of grammar" (Shabdashastra) and specifically the two verses of Sarasvata. Verse 10 mentions that the work is being undertaken at the request of his younger brother, Shri Siddhi-vijaya.
Page 3: Continues the introduction, stating the book is for those eager to understand the ultimate truth of all-encompassing and specific entities. It aims to impart correct grammatical knowledge to children and to amaze the minds of contemporary, fickle individuals, whose intellects are often surpassed by the brilliance of the author. The author declares that the explanation will be presented in six parts (Samhita, Pada, Padartha, Padavigraha, Chalana, and Pratyavasthana), as elucidated by previous scholars in other scriptures. The text elaborates on the meaning of "Tantra" (scripture or system) and its six-fold interpretation. It also explains the grammatical principle that an implied verb like "asti" (to be) is often understood when not explicitly stated, comparing it to the inseparable relationship between the sun and the day. The meaning of "Vyakhyana" (explanation) is then explored, defining it as a special narration of the scripture's meaning.
Page 4: Delves into the first two interpretations of the Tantra's explanation:
1. Samhita (संहिता): Defined as the uninterrupted and clear recitation of the sutras (grammatical aphorisms).
2. Pada (पद): Explained as a word ending in a vibhakti (case ending). The text details the seven vibhakti cases and their three numbers (singular, dual, plural) in Sanskrit grammar, listing the su-adi inflections. It then introduces the la-kara inflections, listing ten types of tenses and moods (e.g., present, imperative, potential, past, future). It clarifies that pada refers to a word that has a vibhakti attached. It also defines nama (noun) as a meaningful word form that is devoid of vibhakti and not a root, and further expands to include words formed by krit and taddhita suffixes, and compound words. The concept of pratipadikasaṃjñā (nominal stem) as a synonym for nama is also mentioned, and how the vibhakti cases follow it.
Page 5: Continues the explanation of Pada and moves to the third interpretation: 3. Padartha (पदार्थ): This refers to the meaning of the words. It signifies that words convey meanings, and the understanding of these meanings is crucial.
Page 6: Introduces the fourth interpretation: 4. Padavigraha (पदविग्रह): This refers to the analysis of words, often understood as samasa (compounding). It defines samasa as the unification of multiple words into a single word to convey a concise meaning. The text discusses the purpose of samasa, which includes achieving a single word form, uniform pronunciation, and a single case ending. It mentions that samasa can occur between two or more nouns. The condition for samasa is that the words must be capable of being combined to convey a meaningful relationship. The text then outlines the six types of samasa: Avyayibhava (1), Tatpurusha (2), Dvanda (3), Bahuvrihi (4), Karmadharaya (5), and Dvigu (6). It provides brief explanations of the principal constituent in each type of samasa (e.g., Avyayibhava is characterized by the prefix, Tatpurusha and Dvigu by the latter part, Dvanda and Karmadharaya by both parts, and Bahuvrihi by an external part).
Page 7: Continues the detailed explanation of the six types of samasa:
- Dvanda (द्वन्द्व): Defined as a compound where the meaning is conveyed by conjunctions ('cha'). It can be itaritara (disjunctive) or samahara (collective). The samahara type typically results in a neuter singular form.
- Tatpurusha (तत्पुरुष): A compound where the latter part is primary. It involves the preceding part being affected by one of the seven case endings. Examples are provided.
- Karmadharaya (कर्मधारय): A compound where an adjective and a noun are combined. It is a subset of Tatpurusha. Examples are given where the adjective and noun are in agreement.
Page 8: Continues the detailed explanation of the six types of samasa:
- Bahuvrihi (बहुव्रीहि): A compound where the meaning is derived from an external element, making it a possessive compound. The resultant compound acts as an adjective for another noun. Examples are provided, showing how the compound describes a quality or characteristic.
- Dvigu (द्विगु): A compound where the first part is a numeral. It typically refers to a collection and usually takes a neuter singular form. Examples like Triloki (three worlds) are given.
- Avyayibhava (अव्ययीभाव): A compound where the first part is an indeclinable word (avyaya). The entire compound functions as an indeclinable. Examples like upakumbha (near the pot) are provided.
Page 9: Introduces the fifth and sixth interpretations: 5. Chalana (चालना): Interpreted as the process of careful deliberation and examination to support a particular meaning or to remove obstacles. It involves questioning how something comes to be and proposing arguments. 6. Pratyavasthana (प्रत्यवस्थान): This refers to the establishment of certainty by resolving doubts and confirming the correct interpretation or principle. It is the act of substantiating the previously discussed Chalana.
Page 10: Concludes the explanation of the six types of interpretations. It presents a verse summarizing the characteristics of these six aspects. The text then provides further detailed explanations of the samasa types, including grammatical rules and examples. The passage from Page 10 to Page 12 continues to elaborate on the six types of samasa (Dvanda, Tatpurusha, Karmadharaya, Bahuvrihi, Dvigu, and Avyayibhava), providing detailed grammatical analysis, sutras (from Pāṇiniya grammar), and illustrative examples.
Page 11: Continues the detailed grammatical analysis of the samasa types.
Page 12: Concludes the detailed analysis of the six types of samasa. It then reiterates that these are the six types of explanation for the Tantra (scripture). The text ends with a verse praising the commentator and the work, followed by the colophon indicating the completion of the explanation of the six types of samhita and related concepts in Shabdartha Chandrika, authored by Pandit Hansavijay Gani and disciple of Shri Vijayanandsuri.

In essence, "Shabdartha Chandrika" is a valuable grammatical commentary that dissects foundational verses of Sanskrit grammar, making them accessible to students. It also showcases the author's scholarly depth and devotional inclination within the Jain tradition.