Vyavaharnay Ki Abhutarthtaka Abhipray - Book Summary

Here's a comprehensive summary of the Jain text "Vyavaharnay ki Abhutarthtaka Abhipray" (The Meaning of the Non-Essentiality of Vyavaharnaya) by Bansidhar Pandit, based on the provided pages:

The text delves into the Jain philosophical concept of Nayas (standpoints or perspectives) and the distinction between Nishchaynaya (the ultimate or essential standpoint) and Vyavaharnaya (the conventional or non-essential standpoint). The central argument, derived from Acharya Kundakunda's Samaysara, is that Vyavaharnaya is considered Abhutartha (non-real or not absolutely true), while Nishchaynaya is considered Bhutartha (real or absolutely true). Understanding this distinction is crucial for achieving Samyagdrishti (right faith or perfect vision).

Key Concepts Explained:

Two Types of Nayas: The Jain tradition posits two primary Nayas: Nishchaynaya and Vyavaharnaya. Nayas are seen as partial aspects of Pramana (right knowledge).
Relationship with Words and Knowledge:
- Wachana (Words): Words have a subject-object relationship with their referents. Words indicate their subject matter, and the subject matter is indicated by the words.
- Jnana (Knowledge): Knowledge has a knower-known relationship with its objects. Knowledge reveals its objects, and the objects are revealed by the knowledge.
Bhutartha and Abhutartha:
- Since Vyavaharnaya is Abhutartha, its subject matter or object of indication/knowledge must also be Abhutartha.
- Since Nishchaynaya is Bhutartha, its subject matter or object of indication/knowledge must also be Bhutartha.
- Acharya Amritchandra, in his commentary, states that all Vyavaharnaya, being Abhutartha, reveals Abhutartha (non-real) entities, while Nishchaynaya, being Bhutartha, reveals Bhutartha (real) entities.
The Goal: Samyagdrishti: To attain Samyagdrishti, one must recognize the true nature of reality (vastutatva). This recognition is only possible through the Bhutartha standpoint, which is Nishchaynaya. Therefore, Acharya Kundakunda advises individuals to rely on Nishchaynaya to understand the true nature of reality.

Defining Bhutartha and Abhutartha in Terms of Dharma (Qualities):

The text then elaborates on what constitutes Bhutartha and Abhutartha by analyzing the types of qualities (dharma) inherent in any object:

Svatasiddha Dharma (Self-Established Qualities):
- These are inherent, independent, self-dependent, pervasive, specific, and pure (unmixed) qualities of a substance.
- They are considered Bhutartha because they form the very essence and unique identity of a substance.
- Examples include: the consciousness (consciousness-nature) of the soul, the color-taste-odor-touch of matter, the function of facilitating movement for soul and matter by Dharma (medium of motion), the function of facilitating rest for soul and matter by Adharma (medium of rest), the capacity to contain all substances by Akasha (space), and the function of supporting the present existence of all substances by Kala (time). The heat of fire and the coldness of water are also self-established qualities that define their respective identities.
- These qualities are always present, never cease to exist, and are thus considered Kathañcit Sadbhuta (partially existent) and Kathañcit Asadbhuta (partially non-existent) when considered in relation to their potential for manifestation or different states.
Apekshika Dharma (Relative Qualities):
- These are qualities that arise based on distinction (bheda) within the substance itself or based on its relationship with another substance.
- They are considered Abhutartha because they are not always present and do not define the fundamental essence or identity of the substance.
- Types of Relative Qualities:
  - Based on internal distinction: For the soul, the distinct states of perception (darshana), knowledge (jnana), and conduct (charitra) are relative qualities. These arise when the consciousness-nature is viewed in terms of these differentiations for practical purposes.
  - Based on external relation: The passions like attachment (raga), aversion (dwesha), and delusion (moha) in the soul are relative qualities that arise due to the interaction with pudgala (matter) in the form of karmic substances. Similarly, the heat of water is a relative quality arising from its interaction with fire.
- These qualities are Kathañcit Sadbhuta (partially existent) and Kathañcit Asadbhuta (partially non-existent) because they exist only when the conditions for their manifestation (internal distinction or external contact) are present and cease to exist when those conditions are removed.

The Partial Existence of Relative Qualities:

The text strongly emphasizes that relative qualities, even though they are Abhutartha, are not absolutely non-existent like the "flower of the sky" or the "horn of a donkey." They have a degree of existence (Sadbhuta) as long as the conditions for their arising persist.

Example of Water and Lotus: The touch of a lotus leaf in water is a relative quality of the lotus, dependent on water. The heat of water when in contact with fire is a relative quality of water, dependent on fire. While these are not self-established qualities of the lotus or water, they are experienced.
The Crucial Point: If these relative qualities were considered absolutely non-existent, then our experience and knowledge of them would be considered delusion. This would undermine the validity of Vyavaharnaya, which is acknowledged as a part of Pramana in Jain scripture.
Distinguishing from Vedanta: The author uses this argument to differentiate Jain philosophy from Vedanta, asserting that the relative qualities recognized by Vyavaharnaya have a partial existence that is not mere illusion.

Conclusion:

The text concludes that:

Bhutartha is the absolute existence of self-established qualities.
Abhutartha is the partial existence (both existent and non-existent) of relative qualities, arising from distinction or external dependence.

Therefore, the terms Bhutartha and Abhutartha in Samaysara (Gatha 11) should be understood in this manner. Vyavaharnaya, by comprehending these relative qualities, maintains its own validity and truthfulness, just as Nishchaynaya does by grasping the self-established qualities. To deny the partial existence of the objects of Vyavaharnaya would be to render Vyavaharnaya meaningless and all conventional dealings, like those involving compound substances formed from the combination of atoms, as mere imaginary constructs.