Tristutik Mat Samiksha Prashnottari - Book Summary

Here's a comprehensive summary of the Jain text "Tristutik Mat Samiksha Prashnottari" by Sanyamkirtivijay, based on the provided pages:

Book Title: Tristutik Mat Samiksha Prashnottari (A Review and Question-Answer on the Tristutik Doctrine) Author: Muni Sanyamkirtivijay Publisher: Nareshbhai Navsariwale Catalog Link: https://jainqq.org/explore/022665/1

Core Theme: The book is a critical examination of the "Tristutik" (meaning "three Tahoys" or "three modes of praise") doctrine within Jainism, presented in a question-and-answer format. The author argues against the validity and scriptural basis of the Tristutik doctrine, asserting that it deviates from established Jain principles and traditions. The primary focus is on defending the validity of "Chaturth Stuti" (the fourth mode of praise) and refuting the Tristutik claim that only three modes are scripturally supported.

Key Arguments and Content:

Origin and History of Tristutik Mat: The book traces the origin of the Tristutik doctrine to around the Vikram Samvat 1250 (around 1193 AD). It claims that this doctrine emerged from personal biases and differed from the established Jain Siddhanta (principles). It also states that the Tristutik doctrine, which was initially not well-received, was revived by Acharya Rajendrasuriji about 100-125 years prior to the book's publication. The author highlights that prominent figures like Acharya Vijayananad Suriji (Acharya Atmaramji Maharaj) strongly opposed the Tristutik doctrine, writing extensive works to prove its scriptural inconsistencies.
The Importance of Knowledge and Action (Gyan and Kriya): The introduction emphasizes that liberation (Moksha) is achieved through both right knowledge (Samyak Gyan) and right action (Samyak Kriya). Neither alone is sufficient. Knowledge illuminates the path, while action leads one along it. It criticizes the ignorance that perpetuates the cycle of birth and death and highlights the necessity of knowledge in distinguishing what should be pursued from what should be avoided.
Sources of Knowledge: The text refers to the Sthananga Sutra and its commentary, which outline seven means to attain and increase knowledge: Sutra, Niryukti, Bhashya, Churni, Vritti (Tika), Parampara, and Anubhav. The first five are collectively called "Panchangi," which are crucial for knowledge. The unbroken tradition of virtuous great souls (Suvihit Mahapurush) and direct experience (Anubhav) are also vital sources.
The "Tinni Va" (Three Tahoys) Gatha: A central part of the critique involves the analysis of a specific gatha from the Vyaavhaar Bhashya, known as "Tinni Va Kaddai Jaav, Thuio Trisiloiyā...". The Tristutik followers interpret this gatha as supporting only three modes of praise (Stutis). However, the author meticulously analyzes this gatha, citing commentaries from esteemed Acharyas like Acharya Shantisuriji and Acharya Dharmaghoshsuriji. The analysis concludes that the "Tinni Va" gatha refers to the number of shlokas in a Stuti or the duration of stay in a temple, not the limitation of the number of Stutis in Chaitya Vandan. It explicitly states that this gatha does not prescribe only three modes of praise and is not a rule for the method of Chaitya Vandan itself.
"Nissakad" Gatha from Brihatkalpa Bhashya: Another key scriptural passage analyzed is the "Nissakad" gatha from the Brihatkalpa Bhashya. The Tristutik followers use this to support their interpretation of three Tahoys. The author refutes this by explaining that the commentary on this gatha by Acharya Ratnashekhar Suriji indicates that three Stutis are prescribed in specific contexts like Chaitya Paripati (procession) and not for all forms of worship, especially not to the exclusion of a fourth.
The Nine Types of Chaitya Vandan: The book presents the classification of nine types of Chaitya Vandan from the Chaitya Vandan Mahabhashya. This detailed classification demonstrates that different forms of Chaitya Vandan exist, and the idea of limiting praise to only three modes is arbitrary and not supported by this extensive classification. The sixth type specifically mentions the praise of "Vaiyavachyakaraanaam..." (those who perform service), which is interpreted as referring to deities.
The Role of Deities and Their Worship: A significant portion of the book addresses the practice of worshipping deities.
- Possibility of Praying to Deities: The author argues that praying to deities for samadhi (mental tranquility) and bodhi (spiritual understanding, rebirth in a righteous path) is scripturally valid and beneficial. Deities are described as capable of removing obstacles and fulfilling such spiritual requests.
- Misinterpretation of Scripture: The author criticizes the Tristutik followers for misinterpreting scriptures like Vanditta Sutra (specifically Gatha 47, which mentions "Sammadditthi Deva" - Samyagdrushti Deities) and Abhidhan Rajendrakosha. They claim that "Sammadditthi Deva" should be "Samattassa ya Sudhi" and that deities cannot grant spiritual boons.
- Purpose of Deity Worship: The text clarifies that deities are not prayed to for immediate liberation but for removing obstacles in the spiritual path, thus aiding in attaining samadhi and bodhi. The worship of deities is seen as a form of Dharmanushtan that purifies the mind and aids in progress.
- Scholarly Support for Fourth Stuti: Numerous revered Acharyas and their texts, including Lalitavistara, Pravachan Saroddhar, Yogashastra, Chaitya Vandan Mahabhashya, Abhidhan Rajendrakosha, and many others, are cited to support the validity of the fourth Stuti and the practice of worshipping deities.
Critique of Tristutik Followers' Logic: The author repeatedly points out the logical fallacies and selective interpretations used by the Tristutik proponents. They are accused of distorting scriptural meanings, taking verses out of context, and ignoring contradictory evidence to support their predetermined viewpoint. The author highlights instances where Tristutik writers (like Muni Jayanandvijayji) contradict themselves or misrepresent the views of respected Acharyas.
The "Agamic" vs. "Tristutik" Label: The book touches upon the fact that the "Agamic" school is identified with the "Tristutik" doctrine in some texts like Pravachan Pariksha. However, the Tristutik followers distance themselves from the "Agamic" label because the Pravachan Pariksha also characterizes the "Agamic" school as "Shasan Bahya" (outside the tradition) or "Shasan Virodhi" (opposed to the tradition). The author suggests this is a strategy to avoid being labeled as scripturally unorthodox.
The Nature of "Jit Vyavahar": The text extensively discusses the concept of "Jit Vyavahar" (conduct that is approved and followed). It establishes that Jit Vyavahar must be based on scripture, practiced by virtuous and learned souls (Ashath, Samvign, Geetharth), and not contradict core Jain principles. It argues that the Tristutik doctrine fails to meet these criteria.
Rejection of Tristutik Arguments: The author systematically refutes the arguments of the Tristutik followers by presenting scriptural evidence and the interpretations of prominent Acharyas, demonstrating how the Tristutik views misrepresent or ignore these sources.

Overall Stance:

The book strongly defends the traditional Jain practices, particularly the inclusion of the fourth Stuti and the worship of deities, by showcasing a wide range of scriptural and traditional support. It presents the Tristutik doctrine as a departure from established Jainism, rooted in personal bias rather than genuine scriptural understanding. The author's meticulous analysis of various texts and commentaries aims to provide readers with clear evidence to discern the true Jain path from potentially misleading interpretations.

Note: The summary is based on the provided text and focuses on the theological and scriptural arguments presented. The book's detailed refutations of specific Tristutik claims are too extensive to be fully detailed here but are the core of its content.