Shaddarshan Parikram Gurjar Avchuri Saha

Here's a comprehensive summary of the Jain text "Shaddarshan Parikram Gurjar Avchuri Saha" by Kalyankirtivijay, based on the provided pages:

The book "Shaddarshan Parikram Gurjar Avchuri Saha" is an edited version of a manuscript compiled by Muni Kalyankirtivijay. The manuscript was originally part of the collection of his revered guru, Acharya Vijay Suryodaysurishwarji Maharaj. Upon seeing the manuscript, Muni Punyavijayji Maharaj recognized its novelty and unprinted nature, suggesting its editing and publication. Kalyankirtivijayji Maharaj took on this task, editing the work to the best of his ability.

Core Content and Structure:

As the title suggests, the book provides an overview of six philosophical systems (Shaddarshan). While the "Shaddarshana Samucchaya" discusses these in the order of: Buddhist, Naiyayika, Sankhya, Jain, Vaisheshika, Jaiminiya, and Lokayata (Nastika), this text presents them in a different order:

1. Jain (Page 2-6):

   • Discusses Jain tenets, means of knowledge (praman), and the identification of Shvetambara and Digambara monks, including the beliefs of the Digambaras.
   • Key concepts like soul (Jiva), non-soul (Ajiva), merit (Punya), demerit (Papa), influx (Ashrava), stoppage of influx (Samvara), bondage (Bandha), shedding of karma (Nirjara), and liberation (Mukti) are explained.
   • The text highlights the eighteen defects (dosha) from which a Jain Jin (Tirthankar) is free.
   • It mentions two types of valid knowledge: Pratyaksha (direct perception) and Paroksha (indirect knowledge).
   • The world is described as both eternal and non-eternal.
   • The seven or nine tattvas are mentioned.
   • The text details the distinct characteristics of Jain monks, including their attire and practices (e.g., Digambaras carry a broom and eat from their palms, while Shvetambaras possess a broom and are peaceful).
   • A significant distinction made by Digambaras is that women cannot attain liberation and Kevalis (omniscient beings) do not eat, which is considered a major difference from the Shvetambaras.

2. Mimamsaka (Page 6-7):

   • This section categorizes Mimamsakas into two groups: Karma Mimamsaka and Brahma Mimamsaka.
   • The Vedanta school is associated with the belief in Brahman, while Bhatta and Prabhakara are followers of Karma Mimamsa.
   • Bhatta's system recognizes six means of knowledge: Pratyaksha, Anumana, Veda, Upama, Arthapatti, and Abhava.
   • Prabhakara's system acknowledges five means of knowledge, excluding Abhava.
   • The Advaita Vadin (Vedantist) believes in Brahman as the sole reality and considers liberation as merging into the Self.
   • The text describes the Bhatta as one who does not perform bad karma, adheres to the six duties, and lives as a householder.
   • The Vedantic scholars are referred to by the name Bhagavan and are described as Brahmavadins who live in Brahmin homes, abandon the sacred thread, and believe in the Supreme Soul.
   • Four types of Bhagavan (ascetics) are mentioned: Kutichara, Bahudaka, Hamsa, and Paramahamsa, with Paramahamsa being the highest.

3. Bauddha (Buddhist) (Page 7-8):

   • The Buddhist deity is called Sugata, and the universe is considered momentary.
   • The core teachings revolve around four Aryasatyas (Noble Truths), which are explained sequentially.
   • The four truths are identified as Dukha (suffering), Ayatan (basis), Samudaya (cause), and Marga (path).
   • Dukha is explained through the five skandhas: Vigyana (consciousness), Vedana (feeling), Samjna (perception), Samskara (mental formations), and Rupa (form).
   • Ayatan refers to the five senses, five sense objects, and mind (total twelve ayatanas).
   • Samudaya is the accumulation of desires like attachment.
   • The path (Marga) is described as the understanding that all mental formations are momentary, leading to liberation.
   • Buddhists recognize two means of knowledge: Pratyaksha and Anumana.
   • The four schools of Buddhism are Vaibhashika, Sautrantika, Yogachara, and Madhyamika.
   • Vaibhashikas believe in external objects along with knowledge.
   • Sautrantikas believe that objects are grasped by direct perception and do not accept external realities like heaven or hell.
   • Yogacharas consider the mind as having forms (ideas).
   • Madhyamikas believe that pure consciousness itself is the Self.
   • Liberation for all four Buddhist schools is achieved by eradicating the tendencies of desire, hatred, and their latent impressions (vasana).
   • The text also describes the attire and practices of Buddhist monks, including carrying a water pot (kamandal), wearing bark clothing, eating twice a day, wearing patched robes, and wearing red clothes.

4. Saankhya (Page 8-9):

   • Some Sankhyas consider Shiva as the deity, while others consider Narayana.
   • The entire reality, including the tattvas, is considered the same by both.
   • The Sankhya system has three Gunas: Sattva, Rajas, and Tamas. Their state of equilibrium is called Prakriti.
   • From Prakriti, Mahat (intellect) arises, followed by Ahamkara (ego).
   • This is then followed by five organs of perception (Indriyas), five organs of action (Karmendriyas), mind, and five subtle elements (Tanmatras).
   • From these subtle elements arise the five gross elements (Mahabhutas) like earth, water, fire, air, and ether.
   • The universe in the Sankhya system consists of 24 tattvas, with Purusha (consciousness) being the 25th.
   • The Sankhyas recognize three means of knowledge: Pratyaksha, Anumana, and Agama (scripture).
   • Liberation is achieved when the distinction between Prakriti and Purusha is realized, which is also known as Khyati.
   • Sankhya ascetics are described by their appearance, such as having a tuft of hair, wearing wooden sandals, shaving their heads, or wearing ochre-colored clothes, with a strong adherence to their philosophical principles.

5. Shaiva (Jain, Nyaya-Vaisheshika) (Page 9-10):

   • The Shaiva school is associated with the Nyaya and Vaisheshika philosophies.
   • Nyaya has sixteen tattvas, and Vaisheshika has six tattvas.
   • The text notes that due to the inclusion of tattvas within each other, the distinction between the two can be debated.
   • In both systems, Shiva is the eternal deity who creates.
   • Nyaya recognizes four means of knowledge: Pratyaksha, Agama, Anya (other, possibly Anumana), and Upama.
   • The sixteen tattvas of Nyaya include: Pramana (means of knowledge), Prameya (object of knowledge), Samshaya (doubt), Prayojana (purpose), Drishthanta (example), Siddhanta (conclusion), Avayava (limbs of argument), Tarka (reasoning), Nirnaya (settlement), Vada (debate), Jalpa (cavilling), Vitanda ( Sophistry), Hetvabhas (fallacious reasoning), Chala (equivocation), Jati (general types), and Nigrahasthana (points of defeat).
   • The text mentions that Shaiva ascetics are categorized into four types based on their practices, such as smearing ash, wearing matted hair, wearing the sacred thread, and following mantra practices.

6. Nastika (Materialist/Charvaka) (Page 10-11):

   • Materialists believe the universe is composed of five elements.
   • They consider Pratyaksha (direct perception) as the only valid means of knowledge.
   • They deny any existence beyond this world, including merit and demerit.
   • Pratyaksha is defined as infallible knowledge gained through the senses.
   • They recognize Anumana (inference) with three aspects: Purva (prior), Shesha (residual), and Samanya (general). An example given is inferring fire from smoke.
   • The text explains how they use examples (Upama) and generalize (Samanya) to establish their arguments.
   • Agama (testimony) is considered the word of a reliable person (Apta).
   • Arthapatti (postulation) is defined as the means to establish something through its necessary implication, like inferring someone who abstains from food during the day eats at night.
   • They believe that the validity of objects can be established through the power of five means of knowledge, including Abhava (non-existence).
   • The text concludes that even if all sciences and their secrets are far away, even one well-learned letter is not futile but beneficial.

Commentary (Avchuri) and Manuscript Details:

• The book includes a commentary in old Gujarati. While largely appropriate, some parts are noted as inconsistent or needing correction. For instance, the interpretation of "punya-papana samvara-i pun" and the explanation of the Buddhist Four Noble Truths are pointed out as potentially inaccurate.
• The manuscript itself is dated to Samvat 1636 and was written in Shreemalpur by Muni Samyakalash. The script is clear and readable, with a total of 3 pages.
• The author of the original work is not identified, but the commentary is likely by Muni Samyakalash, the scribe of the manuscript.

In essence, "Shaddarshan Parikram Gurjar Avchuri Saha" is a valuable Jain text that systematically presents the core doctrines and viewpoints of six major Indian philosophical schools, with a particular emphasis on the Jain perspective and a comparative analysis. It also provides insights into the manuscript's history and the nature of its commentary.