Arddhmagadhi Agam Sahitya Me Astikaya - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Arddhmagadhi Agam Sahitya me Astikaya" by Dharmachand Jain:

This article, "Astikaya in Ardhamagadhi Agamic Literature" by Dr. Dharmachand Jain, professor of Sanskrit at Jai Narain Vyas University, Jodhpur, delves into the fundamental Jain philosophical concept of Astikaya, which defines the nature of the universe or world. The author focuses specifically on the concept of Panchastikaya (the five Astikayas) as presented in the Ardhamagadhi Agamas, which are primarily associated with the Shvetambara tradition of Jainism. The Digambara tradition, conversely, holds its foundational texts in Shauraseni Prakrit.

The article highlights that the Ardhamagadhi Agamas, such as Vyakhya Prajnapti Sutra (also known as Prajnapti Sutra), Jivajiivabhigama Sutra, Samavāyānga, Sthānānga, and Uttaradhyayana, extensively discuss the Panchastikaya and the six substances (Dravyas). The Isibhasiyaia text is also considered significant in this regard.

The Five Astikayas are identified as:

Dharmastikaya (Substance of Dharma/Motion)
Adharmastikaya (Substance of Adharma/Rest)
Akashastikaya (Substance of Space)
Jivastikaya (Substance of Soul/Life)
Pudgalastikaya (Substance of Matter)

While defining the six substances, Adhasamaya (Kala/Time) is often discussed alongside the Panchastikaya. The article clarifies that "Astikaya" and "Dravya" are distinct terms with a subtle difference: an Astikaya is a substance, but not every substance is an Astikaya.

The text then explains the etymology of "Astikaya." Citing the commentator Abhaydev Suri, "Asti" is a word denoting past, present, and future, signifying existence across all time. "Kaya" means a collection or mass. Therefore, an Astikaya is a substance that exists as a collection or mass across all three times. Another etymological explanation defines "Asti" as "pradesh" (spatial units), making an Astikaya a collection or mass of such spatial units. In essence, the Astikayas explain the entire universe.

The article extensively uses the Vyakhya Prajnapti Sutra to illustrate the concept. Through a dialogue between Lord Mahavir and his disciple Gautama, it emphasizes that an Astikaya is not defined by a single part or a few parts, but by its complete and integral existence. For instance, a fragment of a wheel is not a wheel, but the whole is. Similarly, an Astikaya refers to the entire, unbroken totality of its spatial units.

Key distinctions are made between Astikaya and Dravya:

Astikaya signifies the complete, unbroken, and essential entirety of a substance. It is a holistic entity.
Dravya, while referring to the substance itself, can also encompass its individual parts or manifestations.

The five Astikayas are described as follows:

Dharmastikaya and Adharmastikaya: These are considered unbroken and without any actual parts. Their "parts" are conceptual. They possess an infinite number of "pradesh" (spatial units).
Akashastikaya: This is also considered unbroken, with an infinite number of "pradesh." It provides space for all other Astikayas and pervades both the universe (Loka) and the non-universe (Aloka).
Jivastikaya: While an Astikaya, it is also composed of infinite individual soul-substances (Jiva Dravyas), each existing independently. These individual souls are referred to as Jiva Dravya.
Pudgalastikaya: Similar to Jivastikaya, it is composed of infinite individual matter-substances (Pudgala Dravyas). These individual matter-entities are referred to as Pudgala Dravya.

The article notes that while Dharmastikaya, Adharmastikaya, and Akashastikaya are considered single substances from both the Astikaya and Dravya perspectives, Jivastikaya and Pudgalastikaya are infinite from the Dravya perspective because each soul and each particle of matter is a distinct substance.

The Anuyogadvāra Sutra is cited to list the six substances: Dharmastikaya, Adharmastikaya, Akashastikaya, Jivastikaya, Pudgalastikaya, and Adhasamaya (Time).

The article elaborates on the nature and attributes of each Astikaya:

Dharmastikaya: Facilitates motion in souls and matter.
Adharmastikaya: Facilitates rest and stationarity in souls and matter.
Akashastikaya: Provides space for all other substances/Astikayas.
Jivastikaya: Characterized by consciousness or the quality of "upayoga" (awareness/activity). The number of soul-substances is infinite.
Pudgalastikaya: Characterized by color, smell, taste, and touch. It also encompasses sound, bondage, subtlety, grossness, form, darkness, shadow, and light. The number of matter-substances is infinite.
Kala (Time): Characterized by change and passage. While considered a substance, it lacks an unbroken, integral form or a collection of "pradesh," hence it is not an Astikaya.

The article touches upon the debate among Jain scholars regarding Time being a separate substance, referencing the Tattvartha Sutra by Umaswati. While some Agamas suggest Time is a mere modification of soul and non-soul, others clearly recognize it as the sixth substance due to its role in temporal processes.

The text emphasizes that Dharmastikaya and Adharmastikaya are unique to Jainism, not being found in other Indian philosophical systems. While some similarities can be drawn with the qualities of Sattva, Rajas, and Tamas in Samkhya, the Jain conception presents them as independent, world-pervading substances.

The article also discusses the classification of non-soul (Ajiva) substances into corporeal (Rupi) and non-corporeal (Arupi). Non-corporeal Ajiva substances are Dharmastikaya, Adharmastikaya, Akashastikaya, and Kala. Corporeal Ajiva substance is Pudgalastikaya.

Pudgalastikaya is further detailed with its manifestations: skandhas (aggregates), skandha-desha (parts of aggregates), skandha-pradesh (spatial units of aggregates), and paramanu (atom). A paramanu is described as the smallest independent unit of matter, capable of existing with a single spatial unit but also possessing the potential to combine into larger aggregates with multiple spatial units. The concept of paramanu's unique "asprashadgati" (imperceptible motion) is highlighted, allowing it to traverse the universe in a single moment.

The article concludes by reiterating that the concept of Panchastikaya and Shad Dravya forms a crucial foundation of Jain Agamic literature. It emphasizes the distinct nature of Jain philosophy in its understanding of these fundamental realities and the practical implications of adhering to Jain practices like samayika, paushadha, and pratikramana for spiritual development and well-being in both this world and the next. The author stresses the importance of these religious activities in controlling passions and achieving ultimate liberation.