Dravyasangrah

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Book Title: Dravyasangrah Author: Muni Nemichandra Siddhantideva (not to be confused with Acharya Nemichandra Siddhantachakravarti, the author of Gommatasara and Triloksara) Publisher: Unknown (ZZZ)

Overview:

"Dravyasangrah" is a concise and profound Jain philosophical text written in Sauraseni Prakrit, comprising 58 verses (gathas). Its title signifies a "collection of substances," and the text meticulously expounds upon fundamental Jain principles with immense clarity and simplicity, often described as putting "oceans into a pot." It is considered a highly revered spiritual treatise.

Attribution and Composition:

• The authorship is attributed to Muni Nemichandra Siddhantideva, who lived around the late 11th and early 12th centuries CE.
• The text's composition is believed to have initially been in 26 gathas, known as "Laghu-Dravyasangrah," and later expanded to the current 58 gathas for deeper philosophical understanding.
• Brahmadeva, a Sanskrit commentator (Vikram Samvat 1175), played a crucial role in preserving and elaborating upon the work. He noted that the text was composed in Koshishrayapatan (present-day Keshoraipatan, near Kota, Rajasthan) in the temple of Munisuvrata.

Key Philosophical Concepts Covered:

The "Dravyasangrah" systematically explains core Jain tenets, dividing its content into three main sections (Adhikaras):

1. First Adhikara (Gathas 1-27): Six Substances (Shad-dravya) and Five Existences (Panch-astikaya)

• Introduction and Mangalacharan (Verse 1): The text begins with a salutation to the Tirthankaras, particularly Rishabhadeva, for revealing the truths about soul (Jiva) and non-soul (Ajiva) substances.

• Jiva (Soul):

  • Defined by consciousness (Upayoga).
  • Attributes: Immaterial (Amurta), conscious, the doer (Karta), knower of suffering (Bhokta), sentient, and possessing the quality of moving upwards by nature (Urdhvagamanatva).
  • Nayas (Perspectives): Discusses the soul from both the empirical (Vyavahar Naya) and ultimate (Nischay Naya) viewpoints.
    • Vyavahar Naya: The soul is described by its external attributes like the four vitalities (Indriyas, Bala, Ayushya, Shvasochchvas) and its connection to the body. It is also described as having a body-sized form (Anuguru-deha-pramana) due to contraction and expansion, and as being "corporeal" (Murtik) due to karmic attachment.
    • Nischay Naya: The soul is purely characterized by consciousness and is immaterial (Amurta). It is considered to have infinite spatial units (Asankhyat Pradesh) by nature.
  • Upayoga (Consciousness): Explained as having two forms: Darshanopayoga (intuitive perception) and Jnanopayoga (knowledge). Darshanopayoga has four types (Chakshu, Achakshu, Avadhi, Kevala), and Jnanopayoga has eight types (including the corrupt forms like Kumati, Kushruta, etc., and correct forms like Mati, Shruta, Avadhi, Manahparyaya, and Kevala).
  • Jiva's Activity: The soul is the doer of actions (Karta) through its inherent nature, but from a worldly perspective, it is the doer of karmic bondage and the enjoyer of their fruits.
  • The Soul's Form: While inherently formless, the soul adapts to the size of the body it inhabits in the empirical view.
  • States of the Soul: Discusses the soul's journey through various states, including the fourteen Jiva Samasas (categories of souls) and the stages of spiritual progress (Margana and Gunasthana).
  • Siddha (Liberated Soul): Describes the liberated soul as one who has destroyed all eight karmas and possesses eight qualities (Anant Jnan, Anant Darshan, Anant Sukha, Anant Virya, Avyabadha, Avagahana, Sukshmata, Agurulaghuta). They reside in the Siddhashila at the apex of the universe.

• Ajiva (Non-Soul):

  • Five Ajiva Substances: Pudgala (matter), Dharma (principle of motion), Adharma (principle of rest), Akasha (space), and Kala (time).
  • Corporeality: Pudgala is the only corporeal substance, possessing form, taste, smell, and touch. The other four Ajiva substances (Dharma, Adharma, Akasha, Kala) are immaterial.
  • Pudgala's Modifications (Paryayas): Includes sound, bondage, subtle, gross, form, breakage, darkness, shadow, luminescence, and heat/sunlight.
  • Dharma and Adharma: Described as auxiliaries for motion and rest, respectively, for souls and matter. They exist throughout the lokakasha (occupied space).
  • Akasha: Provides space for all substances. It is divided into lokakasha and alokakasha (unoccupied space).
  • Kala (Time): Exists in two forms: Vyavahar Kala (empirical time, marked by change) and Nishchay Kala (absolute time, the inherent quality of existence). It is described as having one spatial unit (Ekapadeshi) and is thus not an Astikaya.

• Panch-astikaya (Five Existences): The six substances (Jiva, Pudgala, Dharma, Adharma, Akasha, Kala) are categorized. Jiva, Pudgala, Dharma, Adharma, and Akasha are considered astikayas because they have multiple spatial units and are eternal. Kala is excluded because it is one-spatial.

2. Second Adhikara (Gathas 28-38): Seven Tattvas and Nine Padarthas

• Introduction: This section introduces the seven fundamental tattvas (essences) and nine padarthas (categories) of Jainism.
• Seven Tattvas: Jiva, Ajiva, Asrava (influx of karma), Bandha (bondage of karma), Samvara (cessation of karma influx), Nirjara (shedding of karma), and Moksha (liberation).
• Nine Padarthas: Includes the seven tattvas plus Punhya (merit) and Papa (demerit).
• Asrava: The inflow of karmic particles into the soul. It is divided into Bhavasrava (karmic inflow due to spiritual inclination) and Dravyasrava (actual karmic particles coming in). Bhavasrava is caused by Mithyatva (false belief), Avirati (non-restraint), Pramada (negligence), Yoga (activity of mind, speech, body), and Kashaya (passions).
• Bandha: The soul's bondage with karmic particles, divided into Bhavabandha (karmic bondage due to spiritual inclination) and Dravya-bandha (actual karmic particles attached to the soul). Bondage is categorized by Nature (Prakriti), Duration (Sthiti), Intensity (Anubhaga), and Quantity (Pradesha).
• Samvara: The stoppage of karmic influx, achieved through virtuous activities like Vrata (vows), Samiti (carefulness), Gupti (restraint), Dharma (virtues), Anupreksha (contemplations), Parishahajaya (endurance of hardships), and Charitra (conduct).
• Nirjara: The shedding of accumulated karma. It occurs in two ways: Savipak Nirjara (karma shedding naturally after its fruition) and Avipak Nirjara (karma shedding prematurely through austerities, leading to liberation).
• Punhya and Papa: Merit and demerit are described by their associated karmic influx (Satavedaniya, auspicious age, name, and high class are merit; Asatavedaniya, inauspicious age, name, and low class are demerit).

3. Third Adhikara (Gathas 39-58): Path to Liberation (Moksha-marga)

• Moksha-marga: The path to liberation is explained through two perspectives: Vyavahar (empirical) and Nischay (ultimate).
  • Vyavahar Moksha-marga: Right Faith (Samyak Darshan), Right Knowledge (Samyak Jnan), and Right Conduct (Samyak Charitra) are considered the means. This involves the practice of vows, self-restraint, and austerities.
  • Nischay Moksha-marga: The soul itself, when possessing the pure attributes of right faith, knowledge, and conduct, is the cause of liberation.
• Samyak Darshan: Right Faith, defined as the acceptance of the seven tattvas. It purifies the soul.
• Samyak Jnan: Right Knowledge, which is free from doubt, delusion, and misapprehension. It is gained after achieving Samyak Darshan.
• Samyak Charitra: Right Conduct, which involves the cessation of external and internal activities that cause worldly existence. This is the ultimate aim.
• Meditation (Dhyana): Emphasized as the crucial practice for achieving liberation. It is described as the state where the soul becomes steady and absorbed in itself, free from desires and external distractions.
• Five Perimethis: The text briefly describes the five supreme beings (Arihant, Siddha, Acharya, Upadhyaya, Sadhu) as objects of meditation.
• Mantra Chanting: Encourages the chanting and contemplation of various mantras associated with the Parmethis for spiritual progress.
• Author's Prayer: Concludes with a humble prayer from Muni Nemichandra, asking for the purification of his work by the learned saints.

Overall Significance:

"Dravyasangrah" is a foundational text in Jain literature, prized for its:

• Clarity and Simplicity: It makes complex Jain philosophy accessible.
• Conciseness: It covers essential doctrines in a brief yet comprehensive manner.
• Spiritual Depth: It guides the reader towards self-realization and liberation.
• Universality: Its teachings are considered essential for anyone seeking spiritual understanding and peace.

The text has been translated and commented upon in various languages, underscoring its enduring importance and popularity among Jain scholars and practitioners.