Tattvopapplavasinha - Book Summary

This document, an article by Sukhlal Sanghavi, serves as an introduction to the Tattvopaplavasiṃha, a significant work by Jayarashi Bhatta. Published in 1940 by the Gaekwad Oriental Series (No. 87), the book itself is a critical examination of various philosophical tenets, primarily focusing on their refutation. Sanghavi's article aims to provide a comprehensive understanding of the book and its author, especially for those who may not have access to the original publication or its English introduction.

Here's a summary of the key points discussed in the article:

1. Discovery of the Manuscript:

The original palm-leaf manuscript of Tattvopaplavasiṃha was discovered in Pāṭaṇa (Gujarat) by Sanghavi and his friend Pandit Becherdas while searching for manuscripts of the Sanmati Tarka.
The manuscript was found alongside another important work, the Hetubinduśāstra commentary by Arcat, attributed to the Buddhist scholar Dharmakīrti.
The palm-leaf manuscript itself is dated to VS 1346 (1289 CE) and was written in Dhōlkā, Gujarat, a significant administrative and cultural center during that period.

2. The Author: Jayarashi Bhatta:

The author is identified as Jayarashi Bhatta, as indicated in the colophon of the book.
The title "Bhatta" suggests he might have been a Brahmin, although this title was sometimes used by scholars of other traditions.
Jayarashi's critical and often harsh refutations of Jain and Buddhist philosophies strongly suggest he was neither. The author posits that his Brahmin lineage might explain his freedom to critically analyze Vedic beliefs without losing social standing.
Little is known about his personal life (parents, gurus, etc.).

3. Philosophical Stance of Jayarashi Bhatta:

Jayarashi is identified as a follower of the Cārvāka (Lokāyata) school, attributed to Bṛhaspati.
However, he does not strictly adhere to all Cārvāka principles. While Cārvāka primarily accepts the four elements (earth, water, fire, air) and perception as the sole valid means of knowledge, Jayarashi refutes even these fundamental tenets.
He argues that Bṛhaspati's enumeration of elements was not an assertion of their actual existence but a reference to commonly accepted notions, implying that if even these popular elements cannot be proven, then unseen elements like the soul are even less likely to exist.
Jayarashi's approach demonstrates a sophisticated understanding of the Indian tradition of building upon and refining the ideas of earlier masters, even when leading to radically different conclusions.
He considers himself intellectually superior to Bṛhaspati, stating that his work contains more profound and complex arguments that even Bṛhaspati might not have conceived.

4. Jayarashi's Time Period:

Based on the scholars whose works are referenced or refuted in Tattvopaplavasiṃha (e.g., Kumārila, Prabhākara, Dharmakīrti), whose final period extends to around 725 CE, and the early mention of Jayarashi by the Jain scholar Vidyānanda (c. 810-875 CE), Jayarashi is estimated to have lived around 725 CE.
The presence of a verse also found in Śāntarakṣita's Tattvasaṃgraha (8th-9th century CE) further supports this timeline.

5. Jayarashi's Scholarship:

Besides Tattvopaplavasiṃha, he is believed to have authored a work called Lakṣaṇasāra, which is not yet available.
His philosophical acumen is evident in the intricate and subtle arguments presented in Tattvopaplavasiṃha.
He shows expertise in grammar (evidenced by certain linguistic usages) and rhetoric (indicated by his witty and sharp remarks).
His philosophical study appears to be comprehensive, covering major Indian philosophical schools, and he engages with their core arguments in depth. His primary aim is not to establish his own system but to dismantle existing ones.

6. The Work: Tattvopaplavasiṃha

The full title is Tattvopaplavasiṃha, meaning "The Lion that Overwhelms Principles."
The title suggests a metaphor where the book is a powerful lion preying on the deer-like philosophical systems.
The name Tattvopaplavasiṃha is also found in Mallisena's Syādvādamañjarī (14th century CE). Other references often use the shortened title Tattvopaplava.
Objectives of the Book:
1. To demonstrate that all established philosophical and scriptural claims are baseless upon examination, thus reviving a Cārvāka perspective.
2. To equip readers with the ability to effectively silence their opponents in debates. The book's intricate logical structure makes it a powerful tool for argumentation.

7. Literary Style and Classification:

The book is written in Sanskrit prose, with only three verses.
The language is clear and the sentences are concise, but the complexity arises from the subtle and dense argumentation.
The style is primarily Vaitandika (Vitanda), characterized by debate focused solely on refutation without establishing one's own positive thesis.
Types of Debate (Katha) in Indian Philosophy:
- Vāda: Debate for the sake of discovering and conveying truth.
- Jalpa: Debate for victory or personal gain, where both parties establish their own position and refute the opponent's.
- Vitanda: Debate aimed solely at refuting the opponent's position without establishing one's own.
Evolution of Debate Styles: Historically, discussions evolved from pure Vāda (truth-seeking) to Jalpa (victory-seeking) and eventually Vitanda. The competitive nature of philosophical discourse, coupled with sectarian pride, led to the increased prevalence of Jalpa and Vitanda.
Classification of Philosophical Styles: Sanghavi categorizes philosophical works into five types, with Tattvopaplavasiṃha falling into the fifth category: works that contain only refutation with no positive thesis. Other examples include Hetuvidambanopāya.

8. Content and Method of Refutation:

Jayarashi's primary strategy is to dismantle the concept of pramāṇa (means of knowledge). By invalidating the means of knowledge, all subsequent knowledge claims (prameya) are automatically rendered invalid.
He refutes the principles of six philosophical schools: Nyāya, Mīmāṃsā, Sāṃkhya, Buddhism, Grammar, and Paurāṇika.
He analyzes and refutes specific proofs and theses, including:
- General Principles: Mīmāṃsā and Buddhist theories of general proof.
- Specific Proofs: Nyāya's four types of proof (perception, inference, comparison, testimony), Sāṃkhya's perception, Buddhist perception and inference, Mīmāṃsā's six proofs, and Paurāṇika's additional proofs (aitihya, saṃbhava).
- Grammatical Concepts: The definition of "vācaka" (word) and the explanation of "sadhu" (correct) words, likely from Bhartṛhari's Vākyapadīya.
He also addresses and refutes various prameyas (objects of knowledge) such as jāti (universal), samavāya (inherence), ālambana (object of cognition), smṛtipramoṣa (forgetfulness), sannikarṣa (contact), ātmā (soul), and anīkānt (non-absoluteness).
Jayarashi strategically uses the refutations found in one school to attack another, effectively pitting philosophers against each other. For instance, he utilizes Buddhist and Mīmāṃsā arguments to refute Nyāya, and then employs Nyāya and Jain arguments against Buddhist and Mīmāṃsā.

9. Place of Tattvopaplavasiṃha in Cārvāka Philosophy:

Historically, Cārvāka (also known as Lokāyata, Nāstika) was referred to as a materialist and anti-Vedic school, with Bṛhaspati often cited as its founder.
While early Cārvāka emphasized perception and materialism, Jayarashi's work presents a radical departure by also refuting the validity of perception itself.
This marks a new phase in Cārvāka thought, moving from simply an "Indriyādhipatya Pakṣa" (doctrine of sensory dominance) to a "Pramāṇopaplava Pakṣa" (doctrine of the subversion of all means of knowledge).
Unlike other Cārvāka traditions where its literature is scarce and often found as quotations within other philosophical works, Tattvopaplavasiṃha is a substantial work dedicated to refuting Cārvāka tenets from a position of critical analysis rather than outright endorsement.

10. Significance for Modern Scholars:

The book is a valuable resource for compiling a glossary of philosophical terms and understanding their various interpretations.
It offers rich material for comparative philosophy and tracing the historical development of philosophical ideas.

In essence, Sanghavi's article introduces Tattvopaplavasiṃha as a monumental work of philosophical critique, attributed to the Cārvāka thinker Jayarashi Bhatta. The book is characterized by its radical refutation of almost all established philosophical principles, particularly the means of knowledge, and its unique Vaitandika style. Its discovery and analysis are crucial for understanding the intellectual landscape of ancient India and the diverse currents within its philosophical traditions.