Acharya Nemichandra Va Bruhaddravyasangraha - Book Summary

Here's a comprehensive summary of the Jain text "Acharya Nemichandra va Bruhaddravyasangraha" by Narendra Jain, based on the provided pages:

Book Title: Acharya Nemichandra va Bruhaddravyasangraha Author: Pandit Narendra Kumar Jayvantsa Bhisikar Jain (Nyayateerth) Publisher: Z_Acharya_Shantisagar_Janma_Shatabdi_Mahotsav_Smruti_Granth_012022.pdf

This book is a commentary or treatise on the "Bruhaddravyasangraha," an important text in Jain philosophy, specifically within the branch of Dravyanuyoga (the study of substances).

1. Title and Author: The book is titled "Acharya Nemichandra va Bruhaddravyasangraha" and is written by Pandit Narendra Kumar Jayvantsa Bhisikar Jain.

2. Introduction to the Work:

The "Bruhaddravyasangraha" is a significant text in Dravyanuyoga.
Acharya Nemichandra first composed a shorter work called "Laghu Dravyasangraha."
Later, due to a desire for more extensive explanation, he composed the "Bruhaddravyasangraha," which contains 58 verses (Gathas).

3. Introduction to the Author (Acharya Nemichandra):

The original verses of the "Bruhaddravyasangraha" were composed by Acharya Bhagwan Nemichandra Siddhanta Chakravarti.
His life span is estimated to be around Shak Samvat 600 and Vikram Samvat 735 (679 CE), based on a story related to his encounter with Chamundaraya.
A key event in his life involved Chamundaraya, a minister from Dravida Desa, who vowed not to drink milk until he saw the statue of Lord Bahubali at Gommat (Gommateshwara). Chamundaraya traveled with Acharya Nemichandra to see the statue. During their journey, they visited a temple on a mountain where Acharya Nemichandra revealed a prophecy that the statue of Bahubali, established by Ravana, was hidden within the mountain and could be revealed by piercing it with an arrow. Chamundaraya followed this, and a 20-dhanushya (a unit of measurement) tall statue of Lord Bahubali appeared.
Acharya Nemichandra was a prominent Acharya of the Nandi Sangha Desiyagana.
His gurus were the four great Acharyas: Abhaynandi, Veernandi, Indranandi, and Kanaknandi.
Notable disciples included King Rajmall, Chamundaraya, and King Bhoj.
The "Bruhaddravyasangraha" was composed by Acharya Nemichandra in the temple of Shri Munisuvrat Bhagwan in Dharanagari, Malwa Desa, during the reign of King Bhoj, at the request of a minister named Som.
Other notable works by Acharya Nemichandra include the "Gommatasara."

4. Introduction to the Subject Matter of the Book: The book is divided into three main sections (Adhikaras):

First Adhikara (Gathas 1-27): Briefly describes the Soul (Jiva) in nine aspects and then details the five non-soul substances (Ajiva Dravyas) and the five Astikayas.
Second Adhikara (Gathas 28-38): Briefly describes the seven tattvas (realities) such as Soul and Non-soul, and the nine padarthas (categories).
Third Adhikara (Gathas 39-58): Explains the nature of the practical (Vyavahar) and ultimate (Nishchaya) paths to liberation. It emphasizes the necessity of meditation for achieving liberation, discussing who can meditate, with what mantras, on whom to meditate, and the methods for achieving meditative success. It concludes with final remarks.

5. The Method of Exposition (Kathanashaili):

The author presents each subject from an anekanta (non-one-sided) perspective, using both nayā (standpoints or perspectives).
Vyavahar Naya (Practical/Conventional Standpoint): Describes the current states of the soul due to the influence of karma (karmodaya). It explains how the soul is conventionally understood through various classifications like stages of spiritual development (Gunasthan), paths of spiritual inquiry (Margana), and soul classifications (Jiva Samas). The purpose of this perspective is to provide a general understanding to ordinary people about the soul's current conditions, acknowledging that it describes the external aspects (bahiranga roop) and not the intrinsic nature (swabhav roop). This is illustrated with the example of calling a pot containing ghee a "ghee pot," where the "ghee" aspect is conventional and not the intrinsic nature of the pot itself.
Nishchaya Naya (Ultimate/Absolute Standpoint): This perspective reveals the true, unchanging nature of the soul. The author stresses that understanding the true meaning of both naya is essential for correct knowledge (samyakjnana). Misinterpreting both naya as absolute reality is not correct anekanta; it is an illusion of anekanta.
The True Nature of Substance: A substance has only one ultimate reality, which is its intrinsic, unchanging nature. While it has internal (antaranga) and external (bahiranga) aspects, only the internal, stable aspect is the ultimate reality. The external aspect is a temporary state (vibhava roop) not the permanent nature.
Vyavahar vs. Nishchaya: The vyavahar is merely to be spoken of, not to be pursued as the ultimate reality. Only nishchaya is to be embraced because it reflects the ultimate, true nature of the substance. Nishchaya reveals the inherent, permanent state.
The Role of Both Nayas: Both naya help in understanding the substance's nature and its non-nature. After understanding, when one experiences the substance without attributes (nirvikalpa), attachment to either naya ceases. However, the object of nishchaya (the stable nature) is not discarded, as it is the basis for experiencing the true self.
Summary of Naya Understanding: True knowledge lies in understanding the precise meaning of both nishchaya and vyavahar. The statement of nishchaya represents the ultimate, permanent nature of the substance, which is to be adopted. The statement of vyavahar describes the external states or modifications of the substance, which are not its ultimate nature.

6. Anekantatmak Nature of Substance: Every substance is anekanta, possessing both common (samanya) and specific (vishesha) qualities.

Samanya Ansh (Common Aspect): This is the intrinsic, ultimate nature of the substance. It is unchanging, permanent, uniform, and pure. This is called the natural quality or characteristic. It is the basis for the substance's manifestation in the world and is the essence of spiritual texts. The nishchaya naya deals with this permanent, common aspect.
Vishesha Ansh (Specific Aspect): This is the temporary, external form adopted by the substance. It is momentary and mutable. It has two divisions:
- Swabhav Vishesha (Natural Specific): These are pure modifications that occur by taking refuge in the inherent, common nature of the substance.
- Vibhav Vishesha (Unnatural Specific): These are impure modifications that arise from not realizing the inherent nature and taking refuge in external corruptions (vikar). These are considered afflictions (vikar) and are not the substance's true nature. The soul, even in impure states, retains its pure, common aspect. By focusing on this pure aspect, one can cease impure modifications and begin pure ones.
The Illusion of Vikara (Affliction): Afflictions like attachment, aversion, and delusion are not the soul's nature but are illusions stemming from ignorance. They are external and temporary. The soul, in its pure state, is free from these.

7. Detailed Explanation of Nayas and Substance Aspects:

Three Primary Nayas and Three Aspects:
1. Samanya Ansh (Common Aspect): Described by Nishchaya Naya. The soul, even in worldly existence, can attain a pure state by taking refuge in its inherent, permanent, pure common aspect. This is the soul's pure knowledge and perception nature, which is eternal.
2. Swabhav Paryay Vishesha (Natural Specific Modification): This is the pure modification that arises from the common aspect. It is described by Sadbhuta Vyavahar Naya (True Conventional Standpoint). These pure modifications have an inherent existence in the substance.
3. Vibhav Paryay Vishesha (Unnatural Specific Modification): This is the modification that occurs due to afflictions, arising from not realizing the inherent nature. It is described by Asadbhuta Vyavahar Naya (Unreal Conventional Standpoint). Since these afflictions are not part of the substance's true nature and are the soul's fault, calling them the soul's is conventional.

8. Summary of the First Chapter:

The book primarily uses three naya perspectives when describing substances:
1. Nishchaya Naya: For describing the substance's true nature.
2. Ashuddha Nishchaya Naya (Impure Ultimate Standpoint): For describing the impure states of the substance.
3. Vyavahar Naya / Upchar Naya (Conventional/Attributive Standpoint): For descriptive statements based on association with other substances.
Examples of Naya Application:
- Soul (Jiva):
  - Vyavahar: Possesses the ten external life-sustaining vitalities.
  - Nishchaya: Possesses inherent, pure consciousness.
  - Vyavahar: Characterized by eight types of knowledge-consciousness and four types of perception-consciousness.
  - Nishchaya: Characterized by pure knowledge-perception consciousness.
  - Nishchaya: Immaterial (amurta) as it is devoid of color, etc.
  - Vyavahar: Material (murtika) as it is bound by karma.
  - Vyavahar: The doer of karmic matter (pudgala karma) like knowledge-obscuring karma.
  - Ashuddha Nishchaya: The doer of emotional karmas (bhava karma) like passion.
  - Shuddha Nishchaya: The doer of pure knowledge-state.
  - Vyavahar: The enjoyer of the fruits of karma, like happiness and sorrow.
  - Nishchaya: The enjoyer of its own pure consciousness.
  - Vyavahar: Its size is equivalent to its body.
  - Nishchaya: Infinite in number of vitalities (asankhyeya pradeshi), all souls are equal.
  - Vyavahar: It is worldly, associated with 14 Marganas, 14 Gunasthanas, 14 Jiva Samas.
  - Shuddha Nishchaya: All souls are inherently pure.
  - Nishchaya: Free from all bonds, its nature is upward movement.
  - Vyavahar: The worldly soul moves in various directions in the process of transmigration.
  - Nishchaya: The liberated soul is pure consciousness, inherently realized.
  - Vyavahar: The liberated soul is free from karma, possesses eight qualities, has a form slightly less than the tallest being, is located at the apex of the universe, and is characterized by origination, decay, and permanence.
Five Non-Soul Substances (Ajiva Dravyas): Pudgala (Matter), Dharma (Medium of Motion), Adharma (Medium of Rest), Akasha (Space), and Kala (Time).
- Pudgala is material; the rest are immaterial.
- Qualities of Pudgala include sound, bondage, subtle, gross, form, division, darkness, shadow, luminescence, and heat.
- Dharma is the general external cause for the movement of souls and matter.
- Adharma is the general external cause for the stillness of souls and matter.
- Akasha is the general external cause for providing space to all substances.
- Kala is the general external cause for the modification of all substances.
- The space occupied by Dharma, Adharma, and Akasha is called Lokakasha. Beyond this is infinite Alokakasha.
- There are infinite kala-anu (time particles) on each region of Lokakasha. Dharma, Adharma, and Akasha are single, undivided substances. Souls are infinite. Pudgala atoms are even more numerous.
- Dharma, Adharma, Akasha, and Jiva are called astikaya (having multiple regions) because they have more than one region. Kala is single-regioned and not an astikaya.
- Dharma and Adharma have infinite regions, as does Akasha. Pudgala atoms are considered single-regioned from the nishchaya perspective, but their aggregates (skandhas) are described as having numerous regions.

9. Summary of the Second Chapter:

This section describes the seven tattvas (Jiva, Ajiva, Pudgala, Pudgala Karma, Asrava, Bandha, Samvara, Nirjara, Moksha are elaborated) and nine padarthas (including Punhya and Papa).
The tattvas are considered to be the resultant combinations of Jiva and Ajiva. They are described in terms of substance and state.
Jiva as State: The modifications of the Jiva substance are referred to as states.
Karma as Substance: The modifications of karma are referred to as substances.
Analogy of Crystal: A crystal is inherently pure but appears red or blue due to contact with red or blue flowers. Similarly, the soul, though inherently pure consciousness, appears to be affected by passions (raga, dwesha, moha) due to the bondage of karma. However, it does not truly merge with these passions and retains its pure nature. By focusing on this pure nature, it can overcome impure modifications.
Heavya (To be Rejected) and Upadeya (To be Accepted):
- The passions (raga, dwesha, moha), which are the cause of suffering, are considered heya.
- Pure consciousness (shuddha chaitanya bhava), which leads to Samvara, Nirjara, and Moksha, is considered upadeya.
Correct Faith (Samyagdarshan): Proper faith in these seven tattvas as rejectable or acceptable is called samyagdarshan.
Nine Padarthas: Punhya (merit) and Papa (demerit) are also discussed separately to detail their specific roles.
- Bhava Punhya/Bhava Papa: Auspicious and inauspicious states of the soul.
- Dravya Punhya/Dravya Papa: Karmic matter that accrues due to these states.
- Dravya Punhya Prakriti: Favorable karmic natures (e.g., pleasant feeling, auspicious lifespan, good reputation, high lineage).
- Dravya Papa Prakriti: Unfavorable karmic natures (e.g., unpleasant feeling, inauspicious lifespan, bad reputation, low lineage, and the four destructive karmas).
Samsara Bhavana and Loka Anupreksha: The chapter also briefly mentions the concepts of the five cycles of Samsara and the structure of the universe (lower, middle, and upper worlds).
Auspicious vs. Pure Conduct: Inauspicious conduct (vishaya kashaya pravrutti) leads to papakarma and is to be rejected. Auspicious conduct (dev-shastra-guru bhakti) is to be temporarily adopted to avoid inauspiciousness, but it is also considered a cause for punyabandha, not moksha. The enlightened individual considers only pure conduct as the cause of moksha and focuses on that. They do not harbor desires for the fruits of punyakarma. Through discrimination, they eventually renounce all auspicious and inauspicious conduct to attain liberation through pure conduct. Those who desire punyaphala are reborn in lower realms.

10. Summary of the Third Chapter:

This chapter describes the practical path of liberation (Vyavahar Moksha Marga) through abstaining from inauspicious conduct and engaging in auspicious conduct, as a means for spiritual progress.
It then declares that the ultimate, direct path to liberation is the ultimate state of Nishchaya Ratnatraya (Right Faith, Right Knowledge, Right Conduct) which is the cessation of all activity.
The Soul as Moksha: The soul itself, endowed with infinite knowledge and other qualities, is the liberated state. It is the inherently existent original soul-essence. The extraneous admixtures are completely destroyed, leaving only the original, permanent self. Therefore, the soul is the liberated being, and the soul's refuge is liberation. The path to liberation is also the soul itself.
Vyavahar Marga as Traditional Path: The auspicious activities like vows and conduct, when performed with the intention of self-realization and with a strong inclination towards the ultimate path, are traditionally called the practical path to liberation.
Punyabandha vs. Moksha: Auspicious conduct is not directly the cause of moksha but the cause of punyabandha. However, if there is no desire for the fruits of punyakarma (like heavenly pleasures), and if the conduct is not motivated by such desires, then one eventually renounces even this auspicious conduct and becomes steadfast in the soul, thus attaining liberation.
Correct Anekanta: Liberation is attained through the cessation of all activities (Nishchaya Marga), not through auspicious conduct (Vyavahar Marga). Believing that liberation is achieved through both is a flawed, mistaken, and illusory understanding of anekanta.
Nishchaya Samyakcharitra: Steadfastness in the soul, after renouncing all activities, is true Nishchaya Samyakcharitra, the direct path to liberation, and liberation itself. From an undifferentiated perspective, the path and the result, cause and effect, are the same soul.
The beginning of the Path: The first step to liberation is samyagdarshan. The unity of Right Faith, Right Knowledge, and Right Conduct begins from the fourth Gunasthana (stage of spiritual development).
Gunasthana 4: Although called "avirata" (unrestrained) as the vows and conduct are not yet in the form of conscious practice, the sentiment of pure consciousness (shuddhopayoga) as the cessation of all activities is constantly present. Therefore, conceptual swarupacharan charitra (conduct conforming to one's nature) begins here, inseparable from samyagdarshan.
Nishchaya Moksha Marga: The true path to liberation is considered from the satishaya apramatta (slightly more careful) stage onwards, which is poised for the final ascent. This is a matter of subtle distinction in naya.
Eight Limbs of Samyagdarshan: The commentary on Bruhaddravyasangraha elaborates on the eight limbs of Right Faith and the characters of prominent individuals, which are considered essential reading for the initial stages.
Impact of Examples: Studying examples and characters strengthens faith and resolve in Dharma.
Unity of Ratnatraya: When samyagdarshan is attained, knowledge and conduct, previously held with wrong conviction (dhurabhinivesh), become right knowledge and right conduct. Knowledge, perception, and conduct are eternally united. If they are associated with right faith, they are right; if with wrong faith, they are wrong.
Twofold Conduct: Acharya Kundakunda also divides conduct into two types: samyaktvacharan (conduct with right faith) and charitracharan (conduct as characteristic).
Twofold Pure Consciousness: The book divides pure consciousness into two types:
1. Bhava Rup (Conceptual): This is samyaktvacharan or labdhirup swarupacharan charitra, which begins from Gunasthana 4.
2. Upayoga Rup (Conscious): This is nishchaya charitra, which begins from Gunasthana 7 and culminates at the end of Gunasthana 14.
Cause and Effect in Moksha: The perfect Ratnatraya at the end of Gunasthana 14 is considered the practical cause of liberation, and the Siddha state in the next moment is the fruit (effect) of liberation. From a transactional viewpoint, the cause-and-effect relationship exists between previous and subsequent moments. However, from an ultimate perspective, cause and effect occur simultaneously.
The Nature of the Soul: Strong conviction in knowledge is faith or samyagdarshan. The mind's dwelling in the soul is conduct. Therefore, the soul itself is the path to liberation and liberation itself.
Meditation (Dhyana): The attainment of the three jewels (Ratnatraya) and the soul's realization is through meditation. The book details the qualities of the meditator, types of meditation, mantras for meditation, and the object of meditation.
- Meditator's Qualities: Stillness of mind is essential for meditation. This requires relinquishing the causes of mental restlessness: attachment, aversion, and delusion.
- Types of Meditation:
  1. Arta Dhyana (Painful Meditation)
  2. Raudra Dhyana (Fierce Meditation)
  3. Dharma Dhyana (Religious Meditation)
  4. Shukla Dhyana (Pure Meditation)
  - The first two are causes of bondage and are to be rejected. Dharma and Shukla Dhyana lead to liberation and are to be accepted.
- Cause of Meditation: Passions (Raga, Dwesha, Moha) are the managers of meditation.
- Question of Origin: Are passions the work of the soul or karma?
- Answer: Passions are neither solely the work of the soul nor solely of karma but a consequence of their combination.
  - From an impure nishchaya perspective, passions are an error of the soul.
  - From a pure nishchaya perspective, passions are not the work of the soul or karma; they are unsubstantial.
  - Passions are to be rejected; the absence of passions (Dharma-Shukla Dhyana) is to be accepted.
- Mantras: Mantras like the Namokar Mantra (representing the five supreme beings) or Omkar are prescribed for meditation.
- Object of Meditation: Ultimately, the soul itself is the object of meditation. However, for beginners, meditating on the reflection of the soul (Arhant and Siddha) or those who aid the soul (Acharya, Upadhyaya, Sadhus) is recommended. The ultimate goal is self-realization, so meditating on soul's qualities, nature, and powers is paramount.
- Fruit of Meditation: The fruit of meditation is the soul's steadfastness in itself, the soul dwelling in the soul. This requires ceasing physical, verbal, and mental activities and relinquishing all intentions and thoughts.
Support for Meditation: One must practice vows, austerities, and scripture study to engage in meditation.
Concluding Remarks: The author concludes by stating his limited knowledge and humbly requests those with complete scriptural understanding to correct any errors in the text.