Vartanka Artha - Book Summary | JainGPT

Here's a comprehensive summary of the provided Jain text, "Vartanka Artha" by Darbarilal Kothiya, focusing on the discussion of the concept of "Vartana":

The book "Vartanka Artha" by Darbarilal Kothiya addresses a critique by Pandit Banshidharji Shastri of the Hindi translation and explanation of a verse from Pandit Rajmalji's work, "Adhyatmakalamartand." The core of the disagreement lies in the definition and interpretation of "Vartana," a key concept in Jain philosophy, particularly concerning the nature of time (Kala Dravya).

The Central Controversy:

Pandit Banshidharji Shastri's Objection: Shastri argues that the Hindi translation of "Vartana" as "the self-transformation of substances in their own form" (द्रव्योंके अपने रूपसे सत्परिणामका नाम वर्तना है) is incorrect. He asserts that "Vartana" is derived from a causative verb ("nijanta") and therefore means "to cause substances to move" or "to make them behave" (द्रव्योंको वर्ताना), not their own inherent transformation. He believes this distinction is crucial for understanding time as the cause of transformation. He criticizes modern writers for not paying adequate attention to the subtle and important nuances of ancient texts.
Darbarilal Kothiya's Defense: Kothiya defends the translation, stating it accurately reflects the original Sanskrit verse: "Dravyanamaatmana satparinamamidam vartana" (द्रव्याणामात्मना सत्परिणमनमिदं वर्तना). He argues that if the Hindi translation is wrong, then the original Sanskrit is also incorrect, which he believes is not the case. He suggests that Shastri may have overlooked or not deeply considered the original texts and the established definitions of "Vartana."

Kothiya's Detailed Explanation and Arguments:

Common Misconception vs. True Meaning: Kothiya acknowledges that many scholars believe "Vartana" is solely a characteristic, transformation, or quality of time itself. However, he clarifies that this is not entirely accurate.
"Vartana" as the Existence of All Substances: Kothiya posits that "Vartana" is actually the inherent self-transformation of all six substances (Jiva, Pudgala, Dharma, Adharma, Akasha, Kala) in their form of existence (which involves creation, destruction, and permanence – utpāda-vyaya-dhrauvya yutam sat).
Time as the Accidental Cause: In this inherent self-transformation of all substances, Kothiya argues that the substances themselves are the material cause (upadana karana). Time (Kala Dravya) acts as the external, general, or indifferent instrumental cause (bahya nimitta karana, udaseen aprekaka karana). He emphasizes that if substances were not inherently capable of "vartana," time could not be considered the cause or mover of their transformations.
Supporting Authorities: Kothiya cites prominent Jain scholars to support his view:
- Acharya Pujyapada (Sarvarthasiddhi): He quotes Pujyapada stating that time is known through the transformations of substances like Dharma, which are inherently moving. Thus, "Vartana" is an "upakara" (benefit or contribution) of time. Pujyapada's verse suggests that substances, in their own way, transform, and without external support, their function would not occur. Time is recognized as that which facilitates this movement.
- Acharya Akalanka (Tattvartha Vartika): Akalanka defines "Vartana" as the experience of one's own existence in every substance-state at every moment. He explains that all substances continuously transform, experiencing their own states of existence. Time is the instrumental cause that enables this continuous transformation, making it inferable. He further states that time is the external cause for the transformations of substances, much like cooking is the external cause for rice transforming into cooked rice.
- Acharya Vidyananda (Tattvartha Shlokavartika): Vidyananda clearly accepts the "Vartana" of living beings, matter, space, etc., and the movement of the sun as evidence for time. When a counter-argument regarding "vyabhichara dosha" (fallacy of undistributed middle) was raised, Vidyananda established that "Vartana" is not primarily the characteristic of time but of the other substances. He argues that if "Vartana" were exclusively a quality of time, it would lead to infinite regress. He also points out that time lacks the distinction between the "mover" and the "moved" within itself, making it unsuitable for "Vartana" to be its primary attribute. However, if a distinction in potency is accepted, then time can be considered to possess "Vartana" as its external cause.
Clarification of "Vartana" vs. "Parinama" (Transformation): Kothiya then addresses the potential confusion between "Vartana" and "Parinama" (transformation/modification).
- He notes that generally, "Parinama" and its variations (like those mentioned as effects of time) are considered aspects or distinctions of "Vartana."
- However, he elaborates that "Vartana" is the continuous, subtle transformation of all substances in their successive states (utaro tar sukshma paryayon mein vartan). "Parinama," on the other hand, is the specific, non-moving modification within a substance that involves the abandonment of a previous state and the creation of a new one. He cites Pujyapada's definition of "Parinama" as a non-moving change involving the generation and cessation of qualities.
- He points out that while the author of "Adhyatmakalamartand" defines "Parinama" specifically for Jiva and Pudgala, other commentators include transformations in Dharma, Adharma, and Akasha due to changes in qualities like agurulaghu.
The Causative "Nij" Verb: Kothiya delves into the meaning of the causative prefix "nij" in "Vartana."
- He quotes Sarvarthasiddhi explaining that when a substance-state is transforming ("Vartate dravyaparyaya"), time is the "vartayita" (the one who causes it to move).
- He clarifies that attributing the role of "karta" (doer) to time, even as an instrumental cause, is common in language. Just as fire heating a pot is called the "doer" of cooking, time, by being the instrumental cause of "Vartana," is also called the "vartayita" or the "mover."
Conclusion on "Vartana": Kothiya concludes that the meaning of "Vartana" is primarily "the transformation of substances" (dravya vartana) and secondarily, or in a derived sense, "to cause substances to transform" (dravyon ko vartana). He reiterates that to exclude the primary meaning of "dravya vartana" and focus solely on "causing substances to transform" is incorrect. If "Vartana" is understood as "causing substances to transform," it does not invalidate the definition of "satparinamana" (self-transformation).
Time's Existence as a Supporting Argument: Regarding the assertion that if "satparinamana" is "Vartana," no other proof for time's existence can be found, Kothiya argues that "satparinamana" does serve as a proof. He explains that while other substances are the material cause of this transformation, time is the essential instrumental cause required for every effect. Thus, time is inferred as the instrumental cause through "Vartana."

In essence, the book "Vartanka Artha" defends a nuanced understanding of "Vartana" in Jain philosophy. It argues that "Vartana" is not exclusively a quality of time but rather the inherent transformation of all substances, with time acting as the essential instrumental cause that facilitates this continuous process. This interpretation is supported by the analysis of key Jain scriptures and commentaries by eminent Acharyas.