Yatindramatdipika

This document is a scanned copy of the Jain text "Yatindramatdipika" (यतीन्द्रमतदीपिका) authored by Nivasdas and edited by Hari Narayan Apte, published by Anand Ashram. The text focuses on Vedanta philosophy from a devotional perspective, likely influenced by Vishishtadvaita traditions, and aims to explain these concepts for beginners.

Here's a breakdown of the key information and content based on the provided pages:

Title and Author:

• Title: Yatindramatdipika (यतीन्द्रमतदीपिका) - meaning "Lamp of the Doctrine of the Lord of Yatis (ascetics)".
• Author: Nivasdas (निवासदास)
• Commentary/Edition: Abhayankara (abhayankaropahva) Vasudeva Shastri (अभयंकरोपाह्ववासुदेवशास्त्रि) is credited with a commentary ("Bhakha" named commentary - भकाशाख्यव्याख्या) and also revised the text. Hari Narayan Apte (हरि नारायण आपटे) is credited with publishing it.
• Publisher: Anand Ashram (आनन्दाश्रम)
• Publication Year: 1906 (Shalivahana Shaka 1827)
• Price: One Rupee and four annas (1.44 Rupees).

Purpose and Content: The "Yatindramatdipika" is presented as a text for "Balabodha" (बालबोध), meaning for the understanding of children or beginners. It aims to elucidate the principles of Vedanta, specifically stating that Shri Narayana (Lord Vishnu) is the ultimate reality (Brahman), who is qualified by both sentient (Chit) and non-sentient (Achit) beings. This aligns with the core tenet of Vishishtadvaita Vedanta. The text emphasizes devotion (Bhakti) and surrender (Prapatti) as the means to attain the Lord, who resides in an unmanifested, divine realm (Aprakrita-desha).

Structure and Scope: The text is structured into ten "Avataaras" (अवतार), which are essentially chapters or sections, covering various philosophical topics. The table of contents (विषयानुक्रमः) on pages 6-10 reveals the extensive scope:

• Avatara 1 (Pages 13-26): Deals with the theory of knowledge (Pramana), including:

  • Types of valid knowledge (Pramāṇa): Perception (Pratyaksha), Inference (Anumāna), Testimony (Shabda).
  • Critique of other theories of knowledge (e.g., Ātmakhyāti, Asatkhyāti, Akhyāti, Anyathākhyāti, Anirvacanīyakhyāti).
  • Nature of perception (Nirvikalpaka and Savikalpaka).
  • The validity of scripture (Veda).

• Avatara 2 (Pages 27-35): Focuses on Inference (Anumāna) and related concepts:

  • Definition of inference and its components (Vyāpya, Vyāpaka, Linga, Paksha, Sapaksha, Vipaksha).
  • Fallacies of inference (Hetvābhāsa).
  • The structure of syllogisms (Pañcāvayava).
  • Discussion on other means of knowledge like Upamana (Comparison) and Arthāpatti (Implication), arguing for their inclusion within inference or testimony.

• Avatara 3 (Pages 35-44): Discusses Testimony (Shabda Pramana):

  • The nature of valid testimony, emphasizing the non-pauruseya (unauthored by humans) nature of the Vedas and their inherent validity.
  • The concept of Āpta (an authoritative source) and how it applies to the Vedas.
  • The structure and meaning of sentences (Akāṅkṣā, Yogyatā, Saṇnidhi).
  • The different interpretations of Vedic sentences, particularly regarding the ultimate goal and the nature of Brahman.

• Avatara 4 (Pages 44-58): Explains the categories of reality (Prameya):

  • Duality of reality: Material (Dravya) and Non-material (Adravya).
  • Dravya: Nature of Dravya as a substratum of qualities or states.
  • The twenty-four Tattvas (principles) derived from Prakriti (primordial matter).
  • The nature of time (Kāla).
  • The concept of the eternal realm (Nitya Vibhuti).
  • The twenty-four Tattvas are identified as Prakriti, Mahat, Ahankara, Manas, the eleven senses (5 Jñānendriyas, 5 Karmendriyas), the five Tanmātras, and the five Mahābhūtas (gross elements).
  • Detailed descriptions of the elements (Ākāsha, Vayu, Tejas, Ap, Prithvi) and the process of Pañcīkaraṇa (quintuplication).

• Avatara 5 (Pages 49-51): Focuses on Time (Kāla).

  • Nature of time as eternal, all-pervading, and the cause of temporal divisions.
  • Discussion of Yuga calculations and cosmic time scales.

• Avatara 6 (Pages 51-64): Elaborates on the Nitya Vibhuti (Eternal Realm):

  • Description of the pure, non-material realm of Vishnu (Vaikuntha).
  • Its inherent qualities of self-luminosity (Svayam-prakāsha) and bliss (Ananda).
  • The nature of the forms of God (Paravyuha, Vibhava, Archā) and the liberated souls in this realm.
  • Detailed description of Vaikuntha, its palaces, divine associates, and the form of the Lord.

• Avatara 7 (Pages 56-76): Explains the nature of Knowledge (Jñāna) and the Jiva (Soul):

  • The soul (Jiva) is described as atomic, conscious, and dependent on God.
  • The concept of Dharma-bhūta-jñāna (attribute-knowledge) as an intrinsic quality of the soul, capable of expansion and contraction.
  • Discussion on the soul's attributes, the difference between bound and liberated states.
  • Critique of Buddhist and other philosophies regarding the nature of knowledge and the self.

• Avatara 8 (Pages 67-88): Focuses on the Jiva (Soul):

  • Common attributes of God and Jiva (Pratyaktva, Chetanatva, Ātmatva, Kartṛtva).
  • Distinguishing attributes: Jiva is atomic (Aṇutva), dependent (Shesha/Paratantra), and subject to states of bondage and liberation.
  • Refutation of materialism (body as soul), theories of momentary souls, and monistic views.
  • Classification of souls: Bound (Baddha), Liberated (Mukta), and Eternal (Nitya).
  • Detailed explanation of the path to liberation through devotion (Bhakti) and surrender (Prapatti).

• Avatara 9 (Pages 79-95): Explains the nature of Ishvara (God):

  • Attributes of Ishvara: Omnipotence, omnipresence, omniscience, creator, sustainer, destroyer, and the ultimate controller.
  • Ishvara as the cause (Upadana, Nimitta, Sahakari) of the universe.
  • Rejection of theories that attribute creation to Prakriti, atoms, or other impersonal principles.
  • The manifestation of God in five forms: Para (Supreme), Vyuha (Manifestations like Vasudeva, Sankarshana, Pradyumna, Aniruddha), Vibhava (Avatars like Matsya, Kurma, etc.), Antaryami (Indwelling Controller), and Archā (Divine image worship).
  • Detailed discussion of the Vyuha forms and the Avatāras.

• Avatara 10 (Pages 90-106): Discusses non-material categories (Adravya) and qualities:

  • Gunas: Sattva, Rajas, Tamas as inherent qualities influencing the soul and matter.
  • Other categories like Shabda (sound), Sparsha (touch), Rupa (form), Rasa (taste), Gandha (smell), Sanyoga (conjunction), Shakti (power).
  • The text argues that many of these, like Gurutva (gravity), Dravatva (liquidity), Sneha (viscosity), and Shakti (power), are not separate substances but rather qualities or inherent properties of existing substances.

Philosophical Stance: The text strongly advocates for Vishishtadvaita – the philosophy of "qualified non-dualism." It asserts that the ultimate reality is Brahman, identified as Lord Narayana, who is qualified by an inseparable relationship with the sentient souls (Jivas) and the non-sentient material world (Prakriti). The soul is distinct from God but eternally subordinate and subservient to Him. Liberation is attained through devotion and surrender to God.

References and Influence: The text frequently quotes and refers to various Upanishads (e.g., Chandogya, Brihadaranyaka, Katha, Mundaka, Taittiriya, Shvetashvatara), Bhagavad Gita, Brahma Sutras (Shankara Bhashya), and prominent Vaishnava Acharyas like Ramanuja, Yamunacharya, and others (e.g., Dravida Bhashya, Nyaya Tatva, Siddhi Traya, Shri Bhashya, Dipasara, Vedarthasangraha, etc.). This indicates a deep engagement with the rich tradition of Vedanta and specifically with the school of thought founded by Ramanujacharya.

In essence, "Yatindramatdipika" is a foundational text for understanding devotional Vedanta, aiming to provide a clear and systematic explanation of its core principles, covering epistemology, ontology, the nature of God, soul, and the path to spiritual liberation.