Tattvarth Vartik Ka Sampadan Ek Samiksha

Here is a comprehensive summary in English of the provided Jain text, focusing on the review of the editing of the Tattvarthavartika by Acarya Akalankadeva, as discussed by Dr. Phoolchandra Jain Premi:

This document is a review by Dr. Phoolchandra Jain Premi of the editing work on the Tattvarthavartika, authored by the 7th-century Jain logician Acarya Akalankadeva. The review highlights the significant contributions of Pandit Mahendrakumar Jain Nyayacharya in bringing this complex and crucial Jain text to light.

The author begins by acknowledging the immense contribution of Jain literature to the entire Indian literary tradition, expressing gratitude for the long lineage of scholars who created this vast body of work, driven by a desire for the welfare of the world.

The review then focuses on the 20th-century scholar, Late Dr. Pt. Mahendrakumarji Nyayacharya, born in 1911, who, despite a relatively short life of 48 years, dedicated himself to editing and reviving numerous ancient, complex, and rare Jain texts. He is particularly recognized for his scientific and superior editing of the works of Acarya Akalankadeva and the commentaries on them, making him a significant figure in the revival of Acarya Akalankadeva's literature.

The author places Pt. Mahendrakumarji's work within the context of the early to mid-20th century, a period when Jain scholars took on the challenging responsibility of reviving valuable and rare Jain literature, each making distinct contributions:

• Pt. Gopal Das Ji Varaiya is credited with popularizing the study and teaching of Gommatasara by Acharya Nemichandra Siddhantachakravarti.
• Pt. Nathuram Ji Premi earned national recognition as a rescuer of numerous Sanskrit, Prakrit, Apabhramsha, and Hindi Jain texts by diligently searching through manuscript libraries and evaluating them. He is also recognized as a historian of Jain literature.
• Acharya Pt. Jugal Kishor Ji Mukhtar is noted for bringing forth the entire contribution of Acharya Samantabhadra.
• Scholars like Pujya Ganeshprasad Varni and Pujya Kanji Swami made significant contributions to the study of Acharya Kundakundadeva. However, Dr. A.N. Upadhye is highlighted for inspiring a multi-dimensional evaluation of their personalities and works, not just from a religious or spiritual perspective.
• Dr. Hiralal Ji Jain and A.N. Upadhye are praised for their editing of many texts and their scholarly English introductions.
• Siddhantacharya Pt. Phoolchand Ji Siddhantashastri stands out for the masterful editing and translation of key Agamic texts like the Jayadhavala commentary on Kashayapahuda and the Dhavala commentary on Shatkhandagama, as well as Sarvarthasiddhi by Acharya Pujyapada.
• Siddhantacharya Pt. Kailashchand Ji Shastri is primarily recognized as a Jain historian, although he also edited and translated ancient texts.
• Dr. Pt. Pannalal Ji's significant contribution is as a translator of Jain Puranas and poetic literature.
• Dr. Darbarilal Ji Kothia is credited with reviving much of the literature of the 9th-century Acharya Vidyananda.
• Dr. Rajaram Ji Jain is recognized for reviving the literature of the great Apabhramsha poet Raihdhu.

The review then specifically addresses the Tattvarthasutra by Acharya Umaswami, a popular text on which many ancient and modern scholars have written commentaries. The Tattvarthavartika by Acarya Akalankadeva is a commentary on this foundational text.

Pt. Mahendrakumarji's contribution is described as not just editing the Tattvarthavartika, but also providing a Hindi summary (Hindi-saar), which greatly facilitates understanding the essence of the work. His work on the Tattvarthavartika is seen as preserving the intricate logical literature of Acarya Akalankadeva, without which this invaluable benefit might have been lost. While Pt. Mahendrakumarji also edited works of other Acharyas like Prabhachandra and Haribhadra, his work on the Tattvarthavartika is highlighted for its depth.

The Tattvarthavartika was published in two volumes in Sanskrit by the Bharatiya Jnanpith in 1953 and 1957, with a second edition in 1982. A complete verbatim translation with Hindi summary was later published in 1987 by Duleechand Wakilwal Universal Agencies, translated by the respected Ganini Aryika Suparshmati Mataji, based on Pt. Mahendrakumarji's edited version.

The review notes earlier efforts, including a language commentary (Bhasha Vachnika) by Pt. Pannalal Ji Sanghi around 1920, and a publication of the original text in 1915 by Sanatan Jain Granthamala. A Hindi translation was later published in 1929, but it was extensive and lacked the commentary, causing difficulties for readers. Pt. Mahendrakumarji's edition, with its Hindi summary, made the text accessible to all readers.

To ensure the authenticity of his edition, Pt. Mahendrakumarji meticulously consulted numerous ancient handwritten manuscripts and previously published texts from various manuscript libraries across India (Jaipur, Beawar, Delhi, Varanasi, Arrah, Pune, Moodbidri, Shravanabelgola). The author emphasizes that only those who have undertaken such editing can truly appreciate the effort and difficulties involved in using multiple sources.

A key characteristic of Pt. Mahendrakumarji's editing is his comprehensive approach. He utilizes a wide range of ancient manuscripts, previous editions, and comparative studies with non-Jain texts to ensure the utmost accuracy. His editions are enriched with detailed introductions and extensive appendices, including:

• Sutra text
• Quotations
• List of authors and works mentioned
• Alphabetical index of words
• Geographical index
• Glossary of technical terms
• Bibliography of reference texts

The review notes that the Tattvarthavartika edition by Pt. Mahendrakumarji possesses all these qualities, with the only perceived deficiency being the absence of a separate introductory preface. The author laments that such a preface would have provided valuable insights from Pt. Mahendrakumarji himself regarding his editing experience, his thoughts on Acarya Akalankadeva and his Tattvarthavartika, the text's characteristics, style, author's background, influences, and dating.

Despite the lack of a dedicated preface, the edition's strengths are highlighted: the compilation and collation of text from various ancient manuscripts, comparative annotations, Hindi summary, sutra text, alphabetical indexes of sutras and words (including variations from Digambara and Shvetambara commentators), a list of citations, geographical terms, and a list of specific terms from the Vartika.

The review explains that the Tattvarthavartika is based on Sarvarthasiddhi by Acharya Pujyapada. Acarya Akalankadeva has incorporated most of the significant sentences from Sarvarthasiddhi as Vartikas (commentary points) in his work, elaborating on them and adding his own original Vartikas. The author states that both texts are unique and hold independent importance, much like a seed within a tree. The Tattvarthavartika is structured according to the conventions of Vartika literature, with chapters, sections (ahnikas), and Vartikas.

The review quotes from the editorial statement by Pt. Kailashchand Ji Shastri in the second edition of the first volume, which describes the Tattvarthavartika as an exceptional philosophical text due to Acarya Akalankadeva's logical approach. It is noted that by studying this single text, seekers of Jain principles can grasp the essence of many scriptures and find discussions not available elsewhere.

The review further praises Pt. Mahendrakumarji's meticulousness in identifying and marking quotations from diverse philosophical texts using inverted commas. He also provided references (names of books and their numbers) for known sources and left blanks for unknown ones, inviting scholars to fill them in. Acarya Akalankadeva's style is described as profound and meaning-laden, presenting complex subjects in clear and significant sentences. He often uses a dialectical approach, presenting potential questions as the "purvapaksha" (opponent's view) and providing solutions as the "uttapaksha" (developer's view).

Similarly, Pt. Mahendrakumarji's Hindi summary is praised for its profound meaning and clarity. Although the summary is presented at the end of the original text, it effectively clarifies the core subjects and insights of the author. He has synthesized related Vartikas and their coherent subject matter into the Hindi summary. An example is given of the summary of the initial Vartikas of the first chapter, which explains the nature of consciousness and the path to liberation.

The review highlights how Pt. Mahendrakumarji has presented the subjects of the Vartikas from the fourth to the eighth in a question-and-answer format. The summary of the first seven Vartikas related to the first sutra of the first chapter not only presents them coherently but also provides a comprehensive account of the views of non-Jain philosophies (Sankhya, Vaisheshika, Nyaya, Bauddha) that associate bondage with false knowledge and liberation with right knowledge. He then establishes the Jain perspective by presenting the concept of Ratnatraya (three jewels) as the path to liberation. This style is consistent throughout his Hindi summary of the entire text.

The purpose of presenting these excerpts is to showcase Pt. Mahendrakumarji's skillful style of presentation. The author commends his ability to convey all the original author's points and emotions with refined language, carefully chosen words, and an impactful style. The review concludes by stating that while translating the complete essence of any philosophical or fundamental text is difficult, summarizing it is even more challenging. Pt. Mahendrakumarji's Hindi summary and his superior editing of the Tattvarthavartika are testaments to his exceptional talent and courageous endeavor.