Shad Darshan Samucchay - Book Summary

Here is a comprehensive summary of the Jain text "Shad Darshan Samucchay" by Haribhadra, with the commentary Tarkarahasya-Dipika by Gunaratna, as edited by Luigi Suali:

Title: Shad Darshan Samucchay (Compendium of Six Philosophies) Author: Haribhadra Commentary: Tarkarahasya-Dipika by Gunaratna Editor: Luigi Suali Publisher: Asiatic Society Year: 1905 Language: Sanskrit (with extensive commentary)

Overall Purpose: The "Shad Darshan Samucchay" is a significant work in Jain philosophy that aims to present and critically analyze the core tenets of six prominent philosophical schools prevalent in ancient India. The text is structured to provide a concise overview of each system, followed by a detailed commentary that elaborates, explains, and often refutes the presented doctrines from a Jain perspective. The commentary by Gunaratna is highly valued for its depth, clarity, and thoroughness.

Editor's Contribution (Luigi Suali): Luigi Suali, an Italian scholar of Sanskrit, undertook the monumental task of editing and publishing this work. His preliminary notice (Pages 3-4) details the various manuscripts he consulted for the text of Haribhadra's sutras and Gunaratna's commentary. Suali expresses deep gratitude to Professor Hermann Jacobi and Vakil Keshavlal Premchand for their invaluable assistance, highlighting the collaborative effort and scholarly rigor involved in producing this critical edition.

Structure and Content:

The text begins with introductory sections (Pages 5-42) that set the stage for the work. This includes:

Mangala (Benedictory Verses): The opening verses pay homage to Lord Mahavir, the Jina, emphasizing his qualities of victory over passions, enlightenment, and profound wisdom. The verses also invoke the Goddess of Speech (Saraswati).
Author's Intent: Haribhadra, described as a highly learned and compassionate scholar, states his intention to provide a concise yet meaningful exposition of the six darshanas for the benefit of those unable to access the extensive original texts. He clarifies the purpose of the work as aiding understanding and potentially leading to the discernment of what is to be accepted and what is to be rejected in different philosophical systems.
Methodology: Haribhadra explains that he will present the "meaning of all darshanas" (sarvadarshanavachyo'rthah) in brief. He emphasizes the principle of Syadvada (conditional predication) and Anekanta (non-absolutism) as central to his approach, suggesting that seemingly contradictory views from different schools can be reconciled when understood in their relative contexts.
Critique of "Other Views" (Parasamaya): A significant portion of the introductory material is dedicated to categorizing and discussing the vast number of heterodox philosophical schools (often referred to as "other views" or parasamaya). This section delves into the complexities of classifying these diverse viewpoints, mentioning that the number of these schools is practically infinite, based on the infinite potential interpretations of reality. The text then proceeds to enumerate and briefly describe various classifications, including those based on the cause of the world (e.g., Ishvara, nature, destiny, spontaneity) and the nature of knowledge.
Introduction of the Six Darshanas: The text explicitly states that there are six primary darshanas that are fundamental and should be understood based on their core principles, particularly concerning the divine, reality, and valid means of knowledge. These six are then named:
1. Baud'dha (Buddhist)
2. Naiyayika (Nyaya)
3. Sankhya
4. Jaina
5. Vaisheshika
6. Jaiminiya (Mimamsa)

Detailed Summary of Each Darshana (as presented in the text):

The book then proceeds to detail each of these six darshanas, with Haribhadra's sutras and Gunaratna's extensive commentary. Based on the provided text, here's a breakdown of the key points discussed for the initial darshanas:

1. Baud'dha Matam (Buddhist Philosophy):

Deity: The primary figure is Sugata (Buddha), the propounder of the Four Noble Truths (suffering, cause of suffering, cessation of suffering, and the path to cessation).
Key Doctrines: The text introduces the Buddhist concept of the skandhas (aggregates) as the constituents of existence, comprising the five skandhas: Vijnana (consciousness), Vedana (feeling), Sanjna (perception), Samskara (mental formations), and Rupa (form). It emphasizes the impermanence (kshanika) of all phenomena and the doctrine of Nairatmya (no-self).
The Four Noble Truths: The text elaborates on the Four Noble Truths, explaining the nature of suffering, its origin in craving and attachment, its cessation through detachment, and the Noble Eightfold Path as the means to achieve cessation.
Aayatana (Sense Bases): The twelve aayatana (six sense organs and their corresponding six objects) are described as the elements of reality.
Pramana (Means of Knowledge): Buddhism is presented as recognizing two primary means of valid knowledge: Pratyaksa (perception) and Anumana (inference). The text defines perception as kalpanapodham (devoid of conceptualization) and abhramtam (non-erroneous). Inference is defined as knowledge derived from a sign (linga).
Critique: The commentary often highlights aspects of Buddhist philosophy that are seen as contradictory or incomplete from a Jain standpoint, particularly regarding the denial of a permanent self and the emphasis on impermanence.

2. Naiyayika Matam (Nyaya Philosophy):

Deity: The supreme deity is Shiva, who is considered the creator and destroyer of the universe, all-pervading, eternal, omniscient, and the repository of eternal consciousness. The text mentions the eighteen avatars of Shiva.
Key Doctrines: The Nyaya school is presented as adhering to a theistic framework where God (Shiva) is the ultimate cause. The core of their epistemology revolves around the nineteen tattvas (categories), which include pramana (means of knowledge), prameya (objects of knowledge), samshaya (doubt), prayojana (purpose), drishṭanta (example), siddhanta (established truth), avayava (members of syllogism), tarka (reasoning), nirnaya (conclusion), vada (debate), jalpa (argumentation), vitanda (caviling), hetvabhasa (fallacies of inference), chhala (sophistry), jati (quibbling), and nigrahasthana (points of checkmate).
Pramana: Nyaya recognizes four means of valid knowledge: pratyaksa (perception), anumana (inference), upamana (comparison), and shabdha (verbal testimony/authority). The text elaborates on the specific types of perception (e.g., sensory, mental, self-awareness, yogic) and inference (e.g., purvavat, sheshavat, samanyatodrishta).
Critique: From a Jain perspective, the Nyaya emphasis on a singular, all-powerful creator God is often challenged, as is their epistemological framework, particularly concerning the completeness of their categories and the nature of reality.

3. Sankhya Matam (Sankhya Philosophy):

Deity: The Sankhya school is presented as having two main branches: those who believe in a God (Ishvara) and those who are atheistic (Nirishvarah). For the latter, Narayana is considered the primary deity. The founders and key figures are Kapila, Asuri, Panchashikha, and others.
Key Doctrines: The central tenet is the dualistic system of Purusha (consciousness, the self) and Prakriti (primordial matter/nature). The universe arises from the interaction of these two. Prakriti is characterized by three gunas (qualities): Sattva (purity, luminescence, pleasure), Rajas (passion, activity, pain), and Tamas (inertia, darkness, delusion). The text details the process of evolution from Prakriti, leading to Mahat (cosmic intellect), Ahankara (ego), the eleven indriyas (five sense organs of perception and five organs of action, plus mind), the five tanmatras (subtle elements), and the five mahabhutas (gross elements). This totals twenty-five tattvas.
Pramana: Sankhya recognizes three means of valid knowledge: pratyaksa (perception), anumana (inference), and shabdha (verbal testimony, especially from reliable authorities like Kapila).
Critique: Jainism typically critiques Sankhya's dualism, particularly the concept of an inert Purusha that is merely a passive witness, and the idea that liberation is achieved through distinguishing Purusha from Prakriti. The Jain perspective emphasizes the active, conscious nature of the soul and its capacity for liberation through self-effort.

4. Jaina Matam (Jain Philosophy):

Deity: The central figures are the Jinas (conquerors), specifically the twenty-four Tirthankaras, led by Lord Mahavir. They are described as devoid of passions (रागद्वेषविवर्जित), having conquered delusion and ego (हतमोहमहामनाः), possessing infinite knowledge and perception (केवलज्ञानदर्शनः), and worshipped by gods and demons.
Key Doctrines: Jainism is characterized by its doctrine of Anekantavada (non-absolutism) and Syadvada (conditional predication), which allows for multiple perspectives and avoids dogmatic assertions. The core reality is understood through the nine tattvas: Jiva (soul), Ajiva (non-soul), Pun'ya (merit), Papa (demerit), Asrava (influx of karma), Samvara (cessation of influx), Bandha (bondage of karma), Nirjara (shedding of karma), and Moksha (liberation). The text details the nature of the soul (Jiva) as inherently conscious, eternal, and capable of experiencing infinite knowledge, perception, bliss, and energy. The Ajiva category encompasses dharma, adharma, akasha, kala, and pudgala (matter).
Pramana: Jainism accepts three primary means of valid knowledge: pratyaksa (perception, both direct and indirect), anumana (inference), and shabdha (testimony of the Jinas and their teachings).
Critique: While not extensively critiqued in the provided introductory text, the Jain framework is presented as the correct understanding of reality, contrasting with what the text implies are flaws in other systems. The Jain emphasis on self-effort, ethical conduct, and non-violence (ahimsa) is implicitly highlighted.

5. Vaisheshika Matam (Vaisheshika Philosophy):

Deity: The Vaisheshika school, closely related to Nyaya, also posits an eternal God as the creator of the universe.
Key Doctrines: The Vaisheshika system is known for its atomistic view of reality and its detailed categorization of existence into seven padarthas (categories): dravya (substance), guna (quality), karma (action), samanya (generality), vishesha (particularity), sarnavaya (co-inherence), and abhava (non-existence). They believe the universe is composed of atoms, which are eternal and indivisible.
Pramana: Similar to Nyaya, Vaisheshika accepts pratyaksa and anumana as valid means of knowledge. The text briefly touches upon the Nyaya-Vaisheshika relationship, noting their similar ontological frameworks despite differences in the number of pramanas.
Critique: The Jain critique would likely focus on the Vaisheshika acceptance of atoms as fundamental, eternal entities, the concept of God as a creator, and the limitations of their epistemological framework in grasping the non-dualistic and non-absolute nature of reality as understood by Jainism.

6. Jaiminiya Matam (Mimamsa Philosophy):

Deity: The Mimamsa school, particularly the Purva Mimamsa of Jaimini, primarily focuses on the interpretation and application of Vedic rituals and duties (dharma). While not strictly theistic in the same way as Nyaya or Vaisheshika, it reveres the Vedas and the efficacy of rituals.
Key Doctrines: The Mimamsa system emphasizes the eternality of the Vedas and the performance of Vedic injunctions as the path to achieving desired results, including heavenly pleasures. They analyze Vedic texts, focusing on the means to understand their commands and prohibitions.
Pramana: Mimamsa accepts pratyaksa, anumana, and shabdha (specifically Vedic testimony) as valid means of knowledge.
Critique: From a Jain perspective, the Mimamsa focus on ritualistic actions for karmic results, the acceptance of Vedic authority without critical examination, and the idea of a non-omniscient God or the efficacy of rituals independent of divine will would be points of contention. Jainism emphasizes self-reliance, ethical conduct, and liberation through inner purification rather than external rituals.

Commentary's Role: Gunaratna's commentary is crucial for understanding the nuances of each darshana. It not only explains Haribhadra's concise sutras but also engages in philosophical debate, presenting arguments and counter-arguments from the Jain perspective. The extensive explanations, particularly in the critiques and elaborations of Jain doctrines, demonstrate a deep engagement with the philosophical landscape of the time.

Significance of the Text: The "Shad Darshan Samucchay," as edited by Suali, serves as an invaluable resource for understanding the comparative philosophy of ancient India. It provides a structured presentation of various schools, allowing readers to grasp their fundamental principles and appreciate the Jain viewpoint as a comprehensive and coherent philosophical system. The work highlights Haribhadra's skill in synopsizing complex ideas and Gunaratna's mastery in elaborating and defending the Jain position.