Syadwad Aur Vadibhasinh - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Syadwad aur Vadibhasinh," focusing on the content of "Syadvada-Siddhi":

Book Title: Syadvada-Siddhi (part of "Syadwad aur Vadibhasinh") Author: Vadibhasimha Suri Publisher: Z_Darbarilal_Kothiya_Abhinandan_Granth_012020.pdf Catalog Link: https://jainqq.org/explore/212235/1

This text introduces and summarizes the philosophical work "Syadvada-Siddhi" by the esteemed Jain philosopher Vadibhasimha Suri. The work is a significant and high-quality philosophical treatise dedicated to establishing and elucidating the fundamental Jain principle of Syadvada (the doctrine of conditioned predication or manifold aspects of reality).

1. Introduction and Nature of the Work (Granth-Parichay):

Title and Author: The book is titled "Syadvada-Siddhi" (Establishment of Syadvada) and was authored by the philosophical luminary Vadibhasimha Suri.
Core Principle: It systematically expounds and proves the Jain principle of Syadvada using various proofs and arguments.
Nature of Composition: It is a karika-based (verse-based) topical text, similar to the works of the renowned Jain logician Akalankadeva (e.g., Nyayavinishchaya).
Availability: Unfortunately, like Vidyananda's "Satyashasana-Pariksha" and Hemachandra's "Praman-Mimamsa," "Syadvada-Siddhi" is available only in a fragmented and incomplete form. Its complete version might exist in other libraries, or it might be a work the author left unfinished before his passing.
Manuscript: A very old and dilapidated palm-leaf manuscript was found at the Jain Math in Moodbidri. It is heavily damaged, with missing sections, suggesting the author likely composed it in its entirety. There is hope that a more complete version might be discovered in other libraries.
Structure: The available text contains 13 complete chapters, with the 14th and subsequent chapters being incomplete. In total, there are 16 chapters (complete and incomplete), containing approximately 670 karikas (verses), indicating the immense scope and depth of the original work.
Publication Status: The text laments that the work has likely not been widely accessible to scholars and has remained largely unknown and unpublished until now.

2. Language and Style (Bhasha aur Rachnashaili):

Despite its philosophical nature, the language is described as clear and relatively simple, allowing readers to grasp the subject matter with ease.
However, some sections require deep concentration, highlighting the work's profoundness, uniqueness, and originality.
It is an original poetic composition by the author, not a commentary on another existing text. The author seems to have been inspired by the works of Akalankadeva and Shantarakshita.
The author's likely intention was to name this work "Syadvada-Siddhi" in a manner similar to how earlier scholars like Samantabhadra and Pujyapada named their works "Jiva-Siddhi" and "Sarvartha-Siddhi" respectively.

3. Subject Matter (Vishay-Parichay):

The book begins with verses of invocation and then states the author's purpose: to present the path to happiness, which is unknown to many. The core subject is the establishment of Syadvada and, through it, the correct understanding of reality. The work also includes critiques of the views of other philosophical schools.

The available chapters cover the following topics:

1. Jiva-Siddhi (Establishment of the Soul):
- Targets the Charvaka (materialist) school.
- Establishes the existence of a soul (Jiva) as the cause of various actions and refutes the idea that it is merely a product of the physical body.
- Contains 24 verses.
2. Phala-bhoktrutva-abhav-Siddhi (Non-existence of Enjoyment of Results):
- Critiques the Buddhist doctrine of momentariness (Kshanika-vada).
- Argues that if the soul is momentary, it cannot be the enjoyer of the fruits of actions (like heaven), as the agent of the action perishes instantly.
- Asserts that the enjoyer must be, at least partially, enduring.
- Contains 44 verses.
3. Yugapad-anekanta-Siddhi (Simultaneous Non-one-sidedness):
- Proves that an object possesses multiple real attributes simultaneously.
- Critiques Buddhist concepts like Apoha (negation), Santana (stream of consciousness), Sadṛśya (similarity), and Samvriti (conventional reality).
- Argues that if consciousness-moments are disconnected, the principle of "the doer receives the result" cannot hold.
- Contains 74 verses.
4. Krama-anekanta-Siddhi (Sequential Non-one-sidedness):
- Establishes that an object possesses multiple real attributes sequentially.
- Also targets the momentary Buddhist school.
- Argues that without an enduring substance connecting sequential states, concepts like cause-effect, recognition, memory, and universal implication (Vyapti) are impossible.
- Uses the example of clay transforming through various pot forms.
- This chapter is the longest, with 893 verses, highlighting the importance of sequential attributes. The author notes that Vidyananda also identified two types of anekanta: Sah-anekanta (simultaneous) and Krama-anekanta (sequential).
5. Bhoktrutva-abhav-Siddhi (Non-existence of Enjoyment):
- Critiques the doctrine of absolute eternality (Nitya-ekanta).
- Argues that a completely unchanging entity cannot be an agent or enjoyer, as these involve change. If it changes to become an enjoyer, it is no longer eternally unchanging.
- Contains 32 verses.
6. Sarvagna-abhav-Siddhi (Non-existence of Omniscience):
- Critiques the Nitya-ekanta of Naiyayikas, Vaisheshikas, and Mimamsakas, arguing that their accepted eternal proofs (like God or Vedas) lack omniscience.
- Contains 22 verses.
7. Jagat-kartrutva-abhav-Siddhi (Non-existence of World-Creation):
- Argues that God is not the creator of the world.
- Contains 22 verses.
8. Arhat-Sarvagna-Siddhi (Establishment of Arhat's Omniscience):
- Proves that Arhats are omniscient with proper evidence and refutes objections.
- Contains 21 verses.
9. Arthāpatti-pramāṇya-Siddhi (Establishment of Arthāpatti as a Valid Proof):
- Establishes Arthāpatti (postulation or implication) as a valid means of proof, arguing it is essentially a form of inference (Anumana).
- Explains that it acts as a valid indicator when the condition of "unexplainability otherwise" (anyathanupapannatva) is met.
- Contains 23 verses.
10. Veda-pauruṣeyatva-Siddhi (Vedas are Man-made):
- Proves, with logical reasoning, that the Vedas are of human authorship (pauruṣeya).
- Critically analyzes the belief in their unauthored nature (apauruṣeya).
- Contains 39 verses.
11. Parataḥ-prāmāṇya-Siddhi (Validity from an External Source):
- Critiques the Mimamsaka view of inherent validity (svatah-pramanya).
- Argues that the validity of perception, inference, and verbal testimony (Agama) is derived from external factors (like clear senses, valid reasoning, or reliable speakers).
- Contains 28 verses.
12. Abhāva-pramāṇa-dūṣaṇa-Siddhi (Refutation of Abhava-pramana as a Proof):
- Critiques the concept of Abhava-pramana (proof of non-existence) used to deny omniscience, arguing that non-existence is known through other valid means like perception, memory, and inference.
- Contains 16 verses.
13. Tark-prāmāṇya-Siddhi (Establishment of Logic/Tarka as a Valid Proof):
- Establishes Tarka (logic/reasoning) as a valid proof for determining the relationship of inseparable concomitance (Vyapti), which cannot be apprehended by perception alone.
- Contains 21 verses.
14. (Incomplete) Guna-Guṇī-Abheda-Siddhi (Non-difference of Attribute and Substance):
- This chapter is incomplete.
- It primarily critiques the Vaisheshika concepts of the difference between attributes (Guna) and the substance possessing them (Guni), and the relation of Samavaya (inherence).
- It speculates that the title might be related to the non-difference of Guna and Guni.
- Contains 70 verses.
Brahma-dūṣaṇa-Siddhi (Refutation of Brahman):
- This chapter appears after the incomplete 14th.
- It critiques the concept of Brahman as understood by Advaitavada.
- A significant portion is lost, with estimates suggesting hundreds of verses might be missing.
- It points out the logical flaws in the concept of Brahman.
- The available text contains 137 verses, making it the largest of the incomplete chapters.
Final Incomplete Chapter:
- Following the "Brahma-dūṣaṇa-Siddhi," another incomplete chapter exists with 63 initial verses.
- It seems to deal with the exposition of Syadvada and the refutation of Buddhist Apoha.

4. Mentions of Other Authors and Their Works:

The author quotes and critiques verses from prominent scholars like Kumarila Bhatta and Prabhakara (Mimamsa school), Dignaga, and Dharmakirti (Buddhist logicians), and Prashastapada.
Specific examples are given, including critiques of Mimamsa views on the meaning of Vedic sentences and refutations of Buddhist arguments regarding momentariness and the nature of reality.

5. Hindi Summary of Key Chapters:

The provided text includes a detailed Hindi summary of the initial chapters, which can be briefly outlined as:

Jiva-Siddhi: Argues against Charvaka materialism by establishing the soul's existence through inference based on observed differences in happiness and suffering, attributing them to dharma and adharma. It also refutes the idea of the soul being a product of the physical body based on differences in perception (body is perceived by senses, consciousness by self-awareness).
Phala-bhoktrutva-abhav-Siddhi: Continues the critique of Buddhist momentariness, arguing that a momentary soul cannot be the enjoyer of karmic results. It debunks the idea of a stream of consciousness (santana) as a justification and refutes analogies like father and son.
Yugapad-anekanta-Siddhi: Argues for the simultaneous possession of multiple attributes in an object and criticizes Buddhist concepts like Apoha, showing how they lead to logical inconsistencies.
Krama-anekanta-Siddhi: Argues for the sequential possession of multiple attributes, essential for concepts like continuity, memory, and cause-effect, again refuting Buddhist momentariness.
Bhoktrutva-abhav-Siddhi: Critiques absolute eternality, arguing that an unchanging entity cannot be an agent or enjoyer. It also delves into the concept of Samavaya (inherence) and its limitations in proving such connections.
Sarvagna-abhav-Siddhi: Challenges the omniscience of gods proposed by various schools (Naiyayikas, Mimamsakas) by pointing out contradictions and limitations in their doctrines.
Jagat-kartrutva-abhav-Siddhi: Argues against the concept of God as the world creator, using logical arguments and critiquing the Vaisheshika and other schools.
Arhat-Sarvagna-Siddhi: Establishes the omniscience of Arhats by eliminating other possibilities and refuting objections raised by Mimamsakas.
Arthāpatti-pramāṇya-Siddhi: Defends Arthāpatti as a valid form of inference, essential for proving omniscience.
Veda-pauruṣeyatva-Siddhi: Argues for the human authorship of the Vedas, critiquing the Mimamsaka view of their eternality.
Parataḥ-prāmāṇya-Siddhi: Discusses the external source of validity for knowledge, critiquing the Mimamsaka doctrine of inherent validity.
Abhāva-pramāṇa-dūṣaṇa-Siddhi: Refutes the concept of a separate proof for non-existence.
Tark-prāmāṇya-Siddhi: Establishes logic (Tarka) as a valid proof for determining universal concomitance (Vyapti).

Overall Significance:

"Syadvada-Siddhi" is a monumental work that systematically defends and elaborates on the Syadvada philosophy, a cornerstone of Jainism. It engages in rigorous dialectical analysis, refuting opposing philosophical views from various Indian schools. Despite its incomplete state, the surviving portions reveal the author's profound intellect, his mastery of logic and philosophy, and his commitment to establishing the truth of Jain doctrines. The work is considered a valuable resource for understanding the depth and sophistication of Jain epistemology and metaphysics.