Arsha Grantho Me Vyavruhatta Paribhashika - Book Summary

Here's a comprehensive summary of the provided Jain text, "Arsha Grantho me Vyavruhatta Paribhashika Shabdaavali aur Us ka Arth Abhipray" by Dr. Aditya Prachandiya, based on the given pages:

This scholarly article, presented as part of the Sadhvi Ratna Pushpavati Abhinandan Granth, focuses on the technical and philosophical terminology used in ancient Jain scriptures (Arsha Granthas) and aims to clarify their specific meanings and implications within the Jain context.

The author, Dr. Aditya Prachandiya, begins by highlighting the interconnectedness of Indian cultures, specifically mentioning Vedic, Buddhist, and Jain traditions as foundational to Indian culture. He emphasizes that to understand Indian culture, it is crucial to understand these individual traditions. He points out that while the practical aspects of these cultures might evolve with time and place, the vocabulary used in their literature remains constant, making the careful study of this vocabulary essential for comprehension.

A key theme is that Jain terminology often carries distinct meanings compared to Vedic and Buddhist interpretations. Therefore, a neutral and objective approach, free from preconceived notions, is necessary for accurate understanding. The author draws upon the philosophical insights of Maha-rishi Bhartrihari, who stated that all knowledge, crafts, and arts are intertwined with the power of words. Words are presented as fundamental tools of expression, carrying immense power and containing the essence of all experiences.

The article then delves into the nature of "Shabda" (word). Citing Kalika Prasad, a word is described as a disturbance in the sky, propagated by airwaves to the ears, which is essentially a form of power, even divine. Words encompass all sentiments and their mastery leads to the mastery of everything.

Distinguishing between Sound and Word:

Sound (Dhvani): Generally divided into meaningless (e.g., musical instruments) and meaningful (e.g., human speech).
Meaningful Sound: The meaningful sound originating from the human vocal apparatus, consisting of "varnas" (letters), is the basis of grammar. When these words are inflected with grammatical cases and suffixes (like "sup" and "ting"), they become "Pada" (words as functional units within a sentence). For instance, "balaka" is a word, but "balakaḥ" in "balakaḥ paṭhati" is a "pada."

The Concept of "Paribhashika Shabda" (Technical Terminology): The article defines "paribhashika shabda" as words that are assigned specific, fixed meanings within a particular field of study or science. Dr. Raghuvir is quoted as stating that technical terms have defined boundaries, while ordinary words do not. Mahendra Chaturvedi further elaborates on two key characteristics of technical terms:

Niyataartha (Fixed Meaning): Each technical term has a precise and unchanging meaning.
Paraspar Apavarjita (Mutual Exclusivity): Technical terms are often born out of intellectual consensus within a limited group, unlike common words that arise organically in general society.

The necessity of technical vocabulary is highlighted as knowledge and science advance, requiring specific terms to concretize new ideas and discoveries. The presence of a robust technical vocabulary signifies intellectual richness, while its absence indicates intellectual poverty. The author cites Mr. Morphet and Dr. Shanti Swarup Bhatnagar to support the idea that a significant portion of any language's vocabulary comprises scientific and technical terms, and that a lack of such terms hinders the dissemination of knowledge.

Challenges with Technical Terminology: The article points out that a single word can have different technical meanings in different disciplines. Examples include:

Agama: General meaning is "to come." In Nirukta, it refers to the arrival of letters or suffixes in a word. In Dharma Shastra, it signifies religious texts and tradition-based principles.
Sandhi: General meaning is "union." In Sanskrit grammar and politics, it has distinct, albeit related, meanings.
Loha: Commonly means "iron," but can also refer to copper, steel, gold, red color, desire, any metal, blood, weapons, or a fishhook.
Panchasheel: Once a Buddhist religious term, it has become a political term signifying co-existence.
Samaya: Generally means "time," but in Jain philosophy, it refers to the Soul (Atma).
Nirodh: In general parlance, it refers to family planning devices, but in Jainism, it means "to stop with knowledge."
Bhava: Usually means "world" or "existence," but in Jainism, it refers to the intermediate period between birth and death.

Understanding the Importance for Jain Scriptures: The author stresses that without understanding the specific technical meanings of terms used in ancient Jain scriptures, it is almost impossible to grasp their true essence. He laments that the lack of familiarity with this specialized vocabulary leads to inaccuracies in interpretation. A semanticist (Shabdarth Shastri) cannot effectively interpret poetry without a proper understanding of technical terms.

Introduction to Specific Jain Technical Terms: The article then proceeds to explain several key Jain technical terms:

Anuvrata: Derived from "anu" (subtle) and "vrata" (vow). These are the five vows undertaken by lay followers (Shravakas) that involve the partial abandonment of major sins. They are: Ahimsa (non-violence), Satya (truth), Achaurya (non-stealing), Brahmacharya (celibacy/chastity), and Aparigraha (non-possession). These vows are considered the foundation of conduct and are dependent on right faith (Samyakdarshan). They are comparable to "Sheela" in Buddhism and "Yama" in Yoga.
Anuyoga: Formed from the prefix "anu" and the root "yuj" with the suffix "dhna." It signifies a section or chapter. In Jainism, it refers to the four divisions of the Jinvani (teachings of the Jinas) which describe timeless, subtle, distant, past, and future substances. These four are:
- Prathamanuyoga: Describes the lives of great personages like Tirthankaras and Chakravartis.
- Karananuyoga: Explains the stages of spiritual development (Gunsthan), karmas, and the three realms (Triloka).
- Charananuyoga: Details the conduct of monks and householders.
- Dravyanuyoga: Focuses on the six substances (Shatdravya), seven tattvas, and the distinction between self and non-self.
Arambha: Formed from "aa" and "rambha," signifying activities that cause suffering to living beings. It is a type of violence, specifically violence associated with household activities or duties. The article clarifies that "hemsra" (that which causes violence) is also called "arambha."
Asrava: Formed from "aa" and "shru" with the suffix "av," meaning "attraction." It is the process by which the soul attracts new karmas due to passionate involvement with sensory pleasures, driven by the fruition of existing karmas. Asrava is one of the seven tattvas in Jainism. It is described as a power within the soul that attracts karmic particles (karmic matter) through the combination of mind, speech, and body. Asrava is divided into:
- Dravya Asrava: The inflow of karmas like those that obstruct knowledge.
- Bhava Asrava: The mental and emotional states that lead to the inflow of karmas.
Dravya: Means "substance" or "entity." It is the fundamental pure element that possesses qualities and has the nature of transformation. A Dravya is eternal, possesses qualities, and undergoes modifications (Paryaya). Dravyas are categorized into:
- Jiva Dravya: The conscious soul.
- Ajiva Dravya: The non-conscious substances.
Ajiva Dravya is further divided into five:
- Pudgala Dravya: Matter, which is tangible and possesses form, taste, smell, and touch. It is composed of atoms (paramanu) and aggregates (skandha).
- Dharma Dravya: The principle that aids in motion.
- Adharma Dravya: The principle that aids in stillness.
- Akasha Dravya: Space, which provides accommodation for all substances. It is divided into Lokakasha (occupied by substances) and Alokakasha (empty space).
- Kala Dravya: Time, which aids in the transformation of substances.
Nirjara: Means "freedom from decay" or "shedding." It is the cessation and shedding of karmic particles that have bound the soul. This shedding occurs either naturally at the end of their lifespan (Savipaka Nirjara) or prematurely through austerities (Avipaka Nirjara). Pure states lead to the shedding of both karmas that cause suffering (papa) and those that bring merit (punya).
Leshya: Derived from the root "lih" with the suffix "shya," meaning "to smear" or "to coat." It refers to the mental states (qualities of the soul) that are colored by passions (kashayas). These states, involving mind, speech, and body, are classified into six types, further divided into auspicious (Pita, Padma, Shukla) and inauspicious (Krishna, Neela, Kapota) based on their coloristic or qualitative representation.
Samvara: Formed from the prefix "sam" and the root "vri" with the suffix "ap," signifying "stopping." It is the fifth tattva in Jainism. It is the cessation of the inflow of karmas due to the absence of the soul's passionate (ragadi) and impure states. Causes of Samvara include Gupti (restraint), Samiti (careful conduct), Dharma (virtues), Anupreksha (contemplation), Parishahajaya (endurance of hardships), and Charitra (conduct). Samvara is divided into:
- Bhava Samvara: The conscious states that stop the inflow of karmas.
- Dravya Samvara: The means that stop the inflow of karmic matter.
Samiti: Formed from the prefix "sam" and the root "i" with the suffix "kta." In a spiritual context, it means right conduct or mindful action. It refers to careful engagement in daily activities to avoid causing harm to living beings. The five types of Samiti are:
- Erya Samiti: Careful movement, ensuring one's path is free from even minute creatures.
- Bhasha Samiti: Speaking truthful and beneficial speech that is harmless.
- Eshana Samiti: Accepting food and alms without any taste or attachment, and the careful search and consumption of pure sustenance.
- Adana Nikshepana Samiti: Carefully picking up and putting down objects, especially those related to spiritual practice and hygiene.
- Pratisthapana Samiti (Utsarga Samiti): Disposing of bodily waste in a secluded and clean place.
Sallekhana: Derived from "sam" (well) and "likh" (to write/carve), meaning "to carve well" or "to emaciate." It is a form of terminal asceticism where an individual gradually weakens the body and passions in preparation for death. This is considered a spiritual discipline undertaken by a yogi to relinquish the body at the end of life, leading towards light, unlike suicide (a "bhogi"), which leads to darkness. Sallekhana is divided into:
- Bhava Sallekhana: The emaciation of passions.
- Dravya Sallekhana: The physical austerities performed to achieve Bhava Sallekhana.

In conclusion, the article underscores the critical importance of understanding this specialized Jain vocabulary for accurately interpreting and appreciating the profound teachings contained within ancient Jain scriptures. It highlights the unique semantic contributions of Jain philosophy to the broader Indian intellectual landscape.