Shabdartha Sambandha

Here's a comprehensive summary of the provided Jain text, "Shabdartha Sambandha" by Munishri Yashasvatsagar, authored by Jitendra B. Shah:

This document introduces and summarizes the work "Shabdartha Sambandha" by Munishri Yashasvatsagar (also known as Yashvantsagar), a lesser-known Jain scholar from the early 18th century. The author, Jitendra B. Shah, highlights the significance of Munishri Yashasvatsagar's contribution in making Jain philosophy more accessible to beginners.

The introduction places Munishri Yashasvatsagar in the context of three prominent Jain scholars of his time: Upadhyay Yashovijayji, Muni Vinayvijayji, and Muni Meghvijayji. While Upadhyay Yashovijayji's works are highly respected for their sharp logical style and poetic language, they can be quite complex. Munishri Yashasvatsagar's aim was to create simpler and more easily understandable texts for those starting their study of philosophy.

Jain tradition has a long history of producing works on Nyaya (logic) and Vaisheshika philosophy, with scholars like Siddhasen Divakar, Acharya Malavadi, Akalanka, Hemachandra, and others making significant contributions. However, there was a perceived gap in Jain philosophy for introductory texts comparable to widely used non-Jain works like Annambhatta's "Tarka Sangraha" and Vishwanatha Panchanana's "Muktavali." Upadhyay Yashovijayji's "Tarka Bhasha" attempted to fill this void, but it was still not entirely simple. Munishri Yashasvatsagar addressed this by composing "Jaini Saptapadartha," comparable to "Tarka Sangraha," and "Syadvada Muktavali," comparable to "Muktavali." Although these two works have been published, their reach has been limited due to the continued practice of teaching the non-Jain texts first, and a general lack of awareness about the existence of such indigenous Jain introductory works.

About Munishri Yashasvatsagar: Information about Munishri Yashasvatsagar's personal life, such as his birthplace, parents, and early life, is scarce. His works are mentioned in brief in "A Concise History of Jain Literature" by Mohanlal Dalichand Desai and "History of Jain Sanskrit Literature" by Prof. Hiralal Rasikdas Kapadia. More detailed information can be found in the preface to "Jaini Saptapadartha" edited by Munivar Himanshuvijayji and the preface to "Syadvada Muktavali" published by Bharatiya Vidya Bhavan. Based on the praise within his works, his guru lineage can be traced back through Vijayprabhusuri, Kalyansagar, and Tapagachchhiya Shri Yashsagar. The text "Shabdartha Sambandha" itself does not contain details about his gurus, but "Syadvada Muktavali" mentions Charitrasagar with great respect at the end of each chapter, suggesting he might have been his teacher, grand-guru, or an influential figure in his spiritual life.

Works of Yashasvatsagar: Yashasvatsagar authored fourteen known works, but only three have been published: "Bhavasaptatika," "Jaini Saptapadartha," and "Syadvada Muktavali." The rest are either lost or unpublished. His other works include "Shabdartha Sambandha," "Pramanavadartha," "Jainatarkabhasha," "Vadasankhya," "Manamanjari," "Samasashobha," "Grihalaghvavartika," "Yashorajpaddhati," "Vadarthnirupana," and "Stavanaratna." The list of his works indicates his expertise in both philosophy and astrology. Notably, he focused on creating concise and accessible works suitable for beginners, rather than large, complex treatises.

Summary of "Shabdartha Sambandha": The text "Shabdartha Sambandha" deals with the relationship between words (shabda) and their meanings (artha), a topic extensively discussed in Indian philosophy. The work systematically examines five types of relationships considered in philosophy:

1. Samyoga (Conjunction): The text argues that this relationship is not applicable to words and meanings as it is between two distinct substances like a pot and cloth, or Mount Sahya and Vindhya.
2. Samavaya (Inherence): This relationship is described as being between a quality and its possessor, or an inherent part and the whole (like the heat of fire in fire, or a person carrying a staff). The text argues this doesn't fit the word-meaning relationship.
3. Tadatmya (Identity): The text rejects the possibility of identity between words and meanings. It presents arguments, questioning whether the word itself is the meaning or vice versa. If words are identical to meanings, then all words would declare their own nature, leading to an overwhelming sensory experience. If meanings are identical to words, then uttering words like "horse," "wave," or "fire" would lead to the actual experience of these phenomena. The text also points out the physical differences in the production of sounds (through the mouth, tongue, etc.) and the nature of the objects they represent, making identity untenable.
4. Tadutpatti (Causation/Origination): This section debates whether the meaning originates from the word or the word from the meaning. The text argues that meanings do not originate from words as seen in the case of a pot's word not creating a pot. It also dismisses the idea of words originating from meanings through sensory organs, as it contradicts experience.
5. Vachya-Vachaka (The Denoted and the Denoter): This is presented as the most logical and acceptable relationship. However, the text further delves into the nature of this relationship, questioning whether it is inherent, external, eternal, or non-eternal. It dismisses absolute difference or sameness. The text analyzes the possible eternity or non-eternity of this relation and argues for a relationship that is neither completely different nor identical, but rather has a nature that is both general and particular. It is suggested that this relationship is revealed through indication (sanketa) and is experienced through empirical evidence.

The text concludes that the relationship between words and meanings is established through the convention or indication (sanketa) that is expressed through the generative power (shakti) of the denoted and the denoter, a power that is not contradicted by experience. The author, Pandit Yashasvatsagar, composed this work in Samvat 1758 (1701 CE) at Sangrampur for the study of his guru, Shri Muniindsagar. The work ultimately accepts words as valid means of knowledge due to their capacity to convey meaning, supported by empirical observations and the avoidance of contradictions.