Abhidharmkoshkarika

Here's a comprehensive summary of the Jain text "Abhidharmkoshkarika" by Jambuvijay, based on the provided PDF pages:

Overview:

The text "Abhidharmkoshkarika" is a Jain commentary or treatise on the Abhidharma, a complex Buddhist philosophical and psychological system. The title itself suggests a focus on "kārikās" (verses or stanzas) related to Abhidharma. The provided text appears to be a Jain interpretation or adaptation of this Buddhist doctrine, possibly aiming to align it with Jain principles or to provide a Jain perspective on these concepts. The author, Muni Jambuvijay, and the publisher are both identified as such. The text is presented in Devanagari script.

Key Themes and Concepts Explored:

The text delves into various aspects of reality, consciousness, and the path to liberation, drawing parallels with and potentially reinterpreting Buddhist Abhidharmic categories. The main "Kōśa" (sections or chapters) identified are:

• Dhatu Nirdesha (धातु निर्देश): This first section focuses on the classification and analysis of "dhātus" (elements, constituents, or categories).

  • It starts with invocations to Lord Mahavira and the Buddha.
  • It discusses "dharma" (phenomena or constituent elements) as being either "sasrava" (associated with karmic influx) or "anasrava" (free from karmic influx).
  • It defines "sasrava" as those that are "upādāna skandhas" (aggregates of sustenance) and "anāsrava" as the path to liberation, the unconditioned, and space.
  • It elaborates on "nirodha" (cessation), distinguishing between "pratisamyāna nirodha" (cessation through disconnection) and "atyanta vinoda" (complete annihilation).
  • The concept of "skandhas" (aggregates) is central, with discussions on the five aggregates (Rūpa, Vedanā, Saṃjñā, Saṃskāra, Vijñāna).
  • Detailed analysis of "Rūpa" (form) is provided, breaking it down into components like the five sense organs, five sense objects, and "avijñapti" (non-manifestation). The text enumerates various sub-categories of form, including color, shape, sound, taste, smell, and touch.
  • The "Mahābhūtas" (great elements) – Earth, Water, Fire, and Air – are discussed as the basis of physical form.
  • "Indriyas" (sense organs) are also analyzed, distinguishing between the physical and mental senses.
  • The text emphasizes the distinction between conditioned ("saṃskṛta") and unconditioned ("asaṃskṛta") phenomena.

• Indriya Nirdesha (इन्द्रिय निर्देश): This second section focuses on the "indriyas" (sense faculties or organs) and their role.

  • It discusses the "adhipatyā" (lordship or sovereignty) of different indriyas over various mental and physical processes.
  • The five sense faculties (sight, hearing, smell, taste, touch) and the mental faculty are analyzed.
  • It categorizes "vedanās" (sensations) into pleasant, unpleasant, and neutral.
  • The text explores the relationship between "chitta" (mind), "chaitasikas" (mental factors), and "skandhas."
  • Various mental states and "kleshas" (defilements) like desire, anger, ignorance, pride, etc., are discussed in relation to the indriyas and the path of practice.
  • The text touches upon the concept of "karma" and its fruition ("vipāka") in relation to the indriyas.

• Loka Nirdesha (लोक निर्देश): This third section deals with the "loka" (world or realms of existence).

  • It describes the different realms of existence: "kāma dhātu" (realm of desire), "rūpa dhātu" (realm of form), and "arūpya dhātu" (realm of formlessness).
  • Detailed descriptions of the various hells ("naraka"), heavenly realms ("diva"), and the human realm are provided.
  • It discusses "upapatti" (rebirth) and the process of "antarābhava" (intermediate existence).
  • The text also touches upon cosmological concepts, including the structure of the universe, mountains (like Meru), continents (like Jambudvipa), and the cycles of time (kalpas).

• Karma Nirdesha (कर्म निर्देश): This fourth section focuses on "karma" (action) and its consequences.

  • It emphasizes that karma is "chetanā" (consciousness-driven) and that mental karma ("manasa karma") leads to verbal and physical karma.
  • The concept of "anāśraya" (non-dependent) and "āśraya" (dependent) actions is discussed.
  • It analyzes the nature of karma as "anupāttika" (non-derived) and "niṣyanda" (flowing forth).
  • The text categorizes karma as skillful ("kuśala"), unskillful ("akuśala"), and neutral ("avyākṛta").
  • The impact of karma on rebirth and the cycle of existence ("saṃsāra") is highlighted.

• Anushaya Nirdesha (अनुशय निर्देश): This fifth section deals with "anushayas" (latent tendencies or afflictions).

  • It discusses the six primary latent tendencies: desire ("rāga"), aversion ("dveṣa"), pride ("māna"), ignorance ("avidyā"), wrong views ("dṛṣṭi"), and doubt ("vicikitsā").
  • These tendencies are analyzed in terms of their origination, their presence in different realms of existence (kāma, rūpa, arūpya), and the methods for their eradication.
  • The text explains how these tendencies, particularly ignorance and desire, are the root causes of suffering and the cycle of rebirth.
  • The process of "prahāṇa" (abandonment or eradication) of these tendencies through meditation and insight is a key theme.

• Mārga Prahaṇa Nirdesha (मार्ग प्रहाण निर्देश): This sixth section focuses on the "mārga" (path) and the "prahāṇa" (eradication of defilements).

  • It discusses the Four Noble Truths (Dukkha, Samudaya, Nirodha, Mārga) as the foundation of the path.
  • The importance of "śruta" (hearing or learning), "cintā" (thinking), and "bhāvanā" (meditation or cultivation) is emphasized.
  • The text elaborates on various stages of meditation and spiritual development, including "anāpāna-smṛti" (mindfulness of breathing) and "smṛtyupasthāna" (mindfulness as the basis).
  • It outlines the process of "vipashyanā" (insight meditation) to realize the impermanent, suffering, and non-self nature of phenomena.
  • The text describes the different types of individuals based on their spiritual capacity and progress, such as "śrāvaka" (hearer), "pratyekabuddha" (solitary buddha), and "bodhisattva."

• Sāmaāpatti Nirdesha (समापत्ति निर्देश): This eighth section discusses "samāpatti" (attainments or absorptions), likely referring to meditative states.

  • It details the four "dhyānas" (meditative absorptions) and the four "arūpya samāpattis" (formless absorptions).
  • The text describes the mental factors associated with each stage of meditation, such as "vitarka" (initial application), "vicāra" (sustained application), "prīti" (joy), "sukha" (happiness), and "upekṣā" (equanimity).
  • It distinguishes between "laukika" (worldly) and "lokottara" (supramundane) absorptions, with the latter being associated with liberation.

• Pudgala Nirdesha (पुद्गल निर्देश): This ninth section deals with "pudgala" (matter or substance).

  • It discusses the nature of substance and its relationship to the aggregates.
  • The text seems to address the question of self and non-self, and how the Buddha's teachings on "anātman" (non-self) are understood in relation to the concept of a continuous stream of existence.
  • It touches upon the role of karma and its fruition in shaping individual experiences.

Jain Adaptation/Interpretation:

While the text uses Abhidharmic terminology, it is presented within a Jain framework. This is evident from the invocations to Jain figures like Lord Mahavira and the emphasis on Jain philosophical concepts where they appear to be interwoven. The goal might be to present a nuanced understanding of these intricate categories, possibly highlighting how Jainism addresses similar existential questions.

Overall Significance:

The "Abhidharmkoshkarika" is a significant text for understanding how Jain scholars engaged with and interpreted sophisticated Buddhist philosophical systems. It demonstrates a deep engagement with analytical psychology, cosmology, and the path to liberation, offering a Jain perspective on these complex doctrines. The text provides a detailed breakdown of reality into its constituent elements, the nature of consciousness, the realms of existence, the workings of karma, and the means to overcome suffering and achieve spiritual liberation.