Dravyasangraha Aur Nemichandra Siddhantidev - Book Summary

This document is a detailed preface and introduction to a Jain text, likely a commentary or analysis of the Dravyasaṃgraha by Nemichandra Siddhantadeva. The text, authored by Darbarilal Kothiya, appears to be a collection of critical essays or a scholarly work presented in honor of Nemichandra Siddhantadeva.

Here's a comprehensive summary broken down by section:

1. Introduction to Manuscripts of Dravyasaṃgraha (Page 1-2)

Manuscript 'B' (Badaut): This manuscript was obtained from the Jain Panchayati Mandir in Badaut. It has 46 folios (92 pages). The first and last pages are blank. Each page is 9x6 inches, with 13 lines and 28-30 characters per line. Crucially, it provides a colophon indicating it was written by Mishr Sukhlal in Badaut on Tuesday, Magh Krishna 11, Samvat 1876 (1819 CE). This is only 13 years after the original text's writing period (Samvat 1863 / 1806 CE). The text notes that despite the close proximity to the original, this copy is quite inaccurate, possibly due to the scribe's unfamiliarity with the Vachnika (commentary) language or the original text being inaccurate. The preface mentions a desire to preserve the language and words used by Pandit Jayachandji in his commentary.
Manuscript 'V' (Vyavar): This manuscript is from the Shri Pannalal Digambar Jain Saraswati Bhavan in Vyavar. It has 57 folios (114 pages). The writing space is 8x3.5 inches, with margins. Each page has 10 lines, and each line has about 30 characters. The manuscript is described as sturdy, pure, and legible. It lacks a specific colophon indicating its copying date. It is designated with the symbol 'V'.
Manuscript 'J' (Jaipur): This manuscript is from the Mahavir Bhavan, Amer Shastra Bhandar in Jaipur. It has 52 folios (104 pages). The first folio's first page is blank, and writing begins on the second page. Folio 52 has only four lines of writing, with the rest of the page and the following page blank. Thus, writing exists on 50 folios (100 pages). The writing area is 8x3 inches, with margins. Each page has 10 lines, and each line has approximately 32 characters. This copy is also described as sturdy, pure, and legible. The text of this manuscript is largely similar to the Vyavar manuscript ('V'). Its colophon is similar to 'V' but the Dravyasaṃgraha-bhāṣā (vernacular translation) colophon is different. This colophon states it was written by Manikchand and commissioned by Sukharam Simbhuram Papadiwal of Ruphedi. This suggests Ruphedi was a prosperous town with religious awareness, and the manuscript might have been written there. The text mentions that Ruphedi still exists today as a small village with a few Jain families. A six-petaled lotus drawn in red ink is found in the middle of the second page of the first folio. This manuscript is designated with the symbol 'J'.

2. Introduction to the Text (Page 2-4)

The Author and the Text: The original text is Dravyasaṃgraha by Muni Nemichandra. The book is a compilation and descriptive exposition of the six substances (dravyas) accepted in Jain philosophy. It also briefly explains the five astikāyas, seven tattvas, nine padārthas, two paths to liberation, five parameṣṭhis, and meditation. The title Dravyasaṃgraha (Collection of Substances) is derived from the primary focus on substances. Although concise, the text is described as systematic, simple, clear, and complete, effectively conveying the essential aspects of Jainism.
Comparison with Other Philosophies: The text highlights that various Indian philosophies (Sāṃkhya, Nyāya, Vaiśeṣika, Mīmāṃsā, Bauddha, Cārvāka) accept different numbers of "padārthas" (categories/substances) and "dravyas," which differ significantly from the Jain framework of six dravyas, five astikāyas, seven tattvas, and nine padārthas.
Content and Structure: The Dravyasaṃgraha consists of 58 Gāthās (verses) in Prakrit. Although the author doesn't divide the text into chapters, the Sanskrit commentary by Brahmadeva identifies three main sections and eight sub-sections.
1. Section 1: Expounding the Six Substances and Five Astikāyas: This section has three sub-sections and 27 Gāthās. The first sub-section (14 Gāthās) describes the Jīva (soul) dravya. The second (8 Gāthās) describes the five ajīva dravyas (pudgala, dharma, adharma, ākāśa, kāla). The third (5 Gāthās) describes the five astikāyas (jīva, pudgala, dharma, adharma, ākāśa). The first Gāthā is for invocation, and the second lists nine characteristics of the jīva. The following twelve Gāthās detail the nature of the jīva.
2. Section 2: Expounding the Seven Tattvas and Nine Padārthas: This section has two sub-sections and 11 Gāthās. The first sub-section (10 Gāthās, from Gāthā 28 to 37) describes the seven tattvas (jīva, ajīva, āsrava, bandha, saṃvara, nirjarā, mokṣa). The second sub-section (Gāthā 38) describes the nine padārthas by including punya (merit) and pāpa (demerit) with the seven tattvas.
3. Section 3: Expounding the Path to Liberation: This section has two sub-sections and 20 Gāthās. The first sub-section (8 Gāthās, from Gāthā 39 to 46) expounds the two paths to liberation: vyavahāra (practical/conventional) and niścaya (essential/absolute). The second sub-section (11 Gāthās, from Gāthā 47 to 57) briefly describes meditation and the five parameṣṭhis (objects of meditation). The final Gāthā (58) is a svāgatā verse where the author expresses his humility and lack of ego.
Significance and Popularity: The author, Muni Nemichandra, has packed immense meaning into just 58 Gāthās. This conciseness and clarity have made the book authoritative and popular, leading subsequent scholars to adopt it respectfully. Brahmadeva, the Sanskrit commentator, referred to the Gāthās as "sūtras" and the author as "Bhagavan." Pandit Āśādhara quoted its Gāthās in his commentary on Aṅgāradharmāmṛta to validate his points. Pandit Jayachandji also wrote a concise yet insightful commentary (vachnika) on it and a Hindi metrical translation (Dravyasaṃgraha-bhāṣā). The book remains popular today, with numerous Hindi commentaries and Marathi translations. It has also been published in English twice.

3. Short and Large Dravyasaṃgraha (Page 5-7)

Dual Versions: Brahmadeva's Sanskrit commentary begins by stating that Shri Nemichandra Siddhantadeva first composed a 'Laghu-Dravyasaṃgraha' (Short Dravyasaṃgraha) in 26 Gāthās, and later composed the 'Bṛhad-Dravyasaṃgraha' (Large Dravyasaṃgraha) for deeper philosophical understanding. The author notes that this is not uncommon in Jain literature (e.g., Muni Anantakīrti's Laghu-Sarvajña-siddhi and Bṛhat-Sarvajña-siddhi).
Distinguishing Features: Some scholars believe the Bṛhad-Dravyasaṃgraha is an expanded version of the Laghu-Dravyasaṃgraha. However, research indicates they are distinct compositions. The Bṛhad-Dravyasaṃgraha contains 58 Gāthās, while the available Laghu-Dravyasaṃgraha has 25 Gāthās. A comparison of the Gāthās shows significant differences, with only a few being common. The differing colophon verses also suggest independent creation.
The Missing Gāthā: The Sanskrit commentary mentions 26 Gāthās for the Laghu-Dravyasaṃgraha, but the extant version has only 25. Pandit Jugalkishore Mukhtar suggested that one Gāthā, likely describing the nature of lokākāśa and alokākāśa (which is present in the Bṛhad-Dravyasaṃgraha as Gāthā 20), might be missing from the available manuscript of the Laghu-Dravyasaṃgraha.

4. Adhyātmaśāstra (Spiritual Science) (Page 7-8)

Spiritual Interpretation: The Dravyasaṃgraha is also considered an Adhyātmaśāstra because it describes the pure and impure states of the jīva (soul) from the perspectives of niścaya (absolute) and vyavahāra (conventional) naya (standpoints). The author clearly uses terms like 'niścaya,' 'vyavahāra,' 'śuddha-naya,' and 'aśuddha-naya' in several Gāthās to expound these dual aspects of the soul. Brahmadeva, the Sanskrit commentator, explicitly calls it an Adhyātmaśāstra and wrote his commentary in that spirit. Thus, while belonging to the Dravyanuyoga (study of substances), it also functions as a spiritual treatise.

5. Sanskrit Commentary (Page 8-9)

Brahmadeva's Commentary: The only available Sanskrit commentary is by Shri Brahmadeva, which has been published four times. It is of medium length, neither too extensive nor too brief. The commentator elucidates the meaning of each Gāthā in detail and provides numerous citations from the works of various eminent Jain scholars like Kundakunda, Griddhapingchha, Samantabhadra, Pujyapada, Akalanka, Virasena, Jinasena, Vidyānanda, Guṇabhadra, Nemichandra Siddhāntachakravartī, Śubhaśchandra, Yogīndradeva, and Vasunandi Siddhāntadeva. This demonstrates the commentator's vast knowledge and diligent study. His detailed explanations of guṇasthānas (stages of spiritual progress), mārgavāṇās (modes of existence), related stories, simple exposition of tattvas, and discussion of the upper, middle, and lower worlds in the context of cosmic perspectives showcase his mastery of all four anuyogas (branches of Jain literature). His 50-page commentary on Gāthā 35 is remarkable. The commentary is characterized by its simple, fluid language and its consistent spiritual approach. Brahmadeva titled his commentary 'Vṛtti' and divided it into three main sections and eight sub-sections.
Lost Texts: The commentary cites some texts that are no longer available, such as 'Ācārāradhanā-ṭippaṇa' (likely by Śrīchandra or Jayachandra) and 'Gandharvāradhanā' (whose author and date are unknown, possibly a name for Bhagavatī Ārādhanā, though the cited passage is not found there).
Important Question-Answers: The commentary includes valuable discussions and clarifications of doubts. One significant doubt addressed is how a soul with right faith (samyag-dṛṣṭi), for whom both merit (puṇya) and demerit (pāpa) are to be abandoned, performs puṇya. Brahmadeva explains this through an analogy of someone offering gifts to people coming from a beloved woman's place to reach her. Similarly, a samyag-dṛṣṭi soul focuses on its pure self but, due to the influence of cāritra-moha (conduct-deluding karma), is unable to fully achieve this. In such cases, it performs acts of devotion like donations, worship, or praise towards Arhats, Siddhas, ācāryas, upādhyāyas, and sādhus (those who have attained or are attaining the highest spiritual state) to achieve that state and overcome passions. This results in the generation of specific merit without desire for the fruits, akin to farmers receiving straw along with grain. This merit leads to heavenly enjoyments, which are then disregarded as mere straw while progressing towards liberation. The text also clarifies that a deluded soul (mithyā-dṛṣṭi) enjoying worldly pleasures due to intense desires ultimately ends up in hell.

6. Other Commentaries (Page 10)

Translations and Commentaries: Besides Brahmadeva's Sanskrit commentary, the Dravyasaṃgraha has been translated into Marathi multiple times. It has also seen two English editions (1917 and 1956), both edited by Prof. Sharatchandra Ghoshal. In Hindi, several scholars have written commentaries, including those by Bā. Surajbhānji Vakīl, Pandit Hīrālālji Śāstrī, Pandit Mohanlalji Śāstrī, and Pandit Bhuvanendrajī 'Vishva'.

7. Dravyasaṃgraha-Vachanika (Vernacular Commentary) (Page 10-11)

Pandit Jayachandji's Commentary: Before the aforementioned commentaries and after Brahmadeva's Sanskrit commentary, Pandit Jayachandji Chhavda wrote a vernacular commentary (vachnika) in the Dhūṇḍhāri-Rajasthani language. Composed in Samvat 1863 (1806 CE), this 160-year-old commentary is now being published for the first time. It provides a concise meaning and essence of the Gāthās. The language is polished, fluid, and simple, making it very useful for self-study. Pandit Jayachandji based his vachnika primarily on Brahmadeva's Sanskrit commentary and provided explanations for many doubts based on it. He notes in the vachnika that a more detailed explanation can be found in Brahmadeva's Sanskrit commentary. This vachnika contains important discussions and new information.
Dravyasaṃgraha-Bhāṣā (Vernacular Metrical Translation): Following his vachnika, Pandit Jayachandji also composed a metrical translation (chhanda-baddha padyanuvāda) of the Dravyasaṃgraha, which he named 'Dravyasaṃgraha-Bhāṣā'. Each Gāthā is beautifully and skillfully translated into a single chaupāī (quatrain). The work concludes with 58 chaupāīs for the Gāthās, preceded by an initial couplet and followed by two concluding couplets, totaling 61 verses. The introductory couplet invokes auspiciousness and declares the intention to compose the bhāṣā. The concluding couplets express the author's humility compared to Muni Nemichandra and offer final auspicious wishes. This work by Pandit Jayachandji is also highly useful and can be easily memorized by children.

8. Nemichandra Siddhantadeva (The Author) (Page 11-20)

Identification of the Author: The author is Muni Nemichandra, as indicated by the 58th Gāthā. The Sanskrit commentator Brahmadeva also attributes the work to Muni Nemichandra. However, the text acknowledges that there have been many scholars named Nemichandra in Jain tradition, necessitating an identification.
Four Nemichandras: The text identifies four individuals named Nemichandra:
1. Nemichandra Siddhāntachakravartī: Author of seminal works like Gommatsāra, Trilokasāra, Labdhisāra-Kṣapaṇāsāra. He was titled 'Siddhāntachakravartī' and was the guru of Chamundaraya (900 CE / 1035 VS), chief general of the Gang Dynasty king Rachamalla. His time is around 1035 VS (978 CE).
2. Nemichandra (disciple of Nayanandi): Mentioned by Vasunandi Siddhāntadeva in his Upāsakādhyayana (Gāthā 543). Described as having a heart "washed by the waves of the ocean of Jināgama" and "famous throughout the world." He was a disciple of Nayanandi and the guru of Vasunandi.
3. Nemichandra (commentator): Wrote the Sanskrit commentary 'Jīvatattvapradīpikā' on Nemichandra Siddhantachakravartī's Gommatsāra. This commentary was based on Abhayachandra's 'Mandaprabodhika' and Keshavavarnī's mixed Kannada commentary. He lived in the 16th century CE.
4. Nemichandra (author of Dravyasaṃgraha): The subject of this section.
Distinguishing the Nemichandras:
- Nemichandra (1) and Nemichandra (3) are different: (1) is the original author, (3) is his commentator. (1) lived in the 11th century VS, and (3) in the 16th century CE, a difference of about 500 years.
- Nemichandra (1) and Nemichandra (2) are different: (1) lived in the 11th century VS (1035 VS), while (2) was about 100 years later, in the 12th century VS (around 1125 VS), as he was the guru of Vasunandi (whose time is the 12th century VS, 1150 VS). Also, (1) is called 'Siddhāntachakravartī,' and (2) is referred to as 'Siddhāntadeva.'
- Nemichandra (1) and Nemichandra (4) are different: (4) refers to himself as 'tanusūtradhara' (one with a small thread/humble), while (1) is 'Siddhāntachakravartī,' a conqueror of six sections of doctrine. Brahmadeva refers to the author (4) as 'Siddhāntadeva', not 'Siddhāntachakravartī'. Furthermore, Nemichandra (1) mentions his gurus, while (4) does not. There are also differences in accepted doctrines (e.g., bhavāsrava classification). Nemichandra (1) was from South India, while Nemichandra (4) was from North India (Malwa).
- Nemichandra (2) and Nemichandra (3) are different: (2) lived in the 12th century VS, and (3) in the 16th century CE, a difference of about 400 years.
- Nemichandra (3) and Nemichandra (4) are different: Pandit Āśādhara (13th century CE) quotes Gāthās from the Dravyasaṃgraha (author 4) in his commentaries. This places author (4) before Āśādhara, while author (3) lived after Āśādhara.
The Author of Dravyasaṃgraha (Nemichandra 4): Based on the evidence, Nemichandra (2) and Nemichandra (4) are likely the same person.
1. Pandit Āśādhara (1300 VS) mentions Vasunandi Siddhāntadeva in his commentaries. Vasunandi remembers Nemichandra (2) as his guru, a disciple of Nayanandi, and grand-disciple of Shrīnandi. If Nayanandi is the author of 'Sudaśana Charita' (completed in 1100 VS during King Bhoja's reign), then Nemichandra (2) would be around 1125 VS. Author (4) is also placed before the 13th century VS due to Āśādhara's mentions and Brahmadeva's commentary, suggesting the 12th century VS. Thus, it's highly probable they are the same.
2. Vasunandi describes his guru Nemichandra (2) as "famous throughout the world." Nayanandi, the author of 'Sudaśana Charita,' also calls himself "world-famous." This suggests Vasunandi's Nayanandi and the author of 'Sudaśana Charita' are the same, and the Nemichandra (2) mentioned by Vasunandi, who possesses similar qualities, could be the author of Dravyasaṃgraha.
3. Brahmadeva (commentator) refers to Nemichandra (4) as 'Siddhāntadeva'. Vasunandi and his guru Nayanandi are also known as 'Siddhāntadeva'. This makes it plausible that Brahmadeva's Nemichandra Siddhāntadeva and Vasunandi's guru Nemichandra Siddhāntadeva are the same.
4. Brahmadeva quotes two Gāthās from Vasunandi's Upāsakādhyayana (Gāthās 23 & 24) before the second section of his commentary, stating that they provide a detailed explanation of the previously mentioned six substances. He explains the term 'chūlikā' as a detailed exposition. Brahmadeva's commentary on these Gāthās, treating them similarly to the Dravyasaṃgraha Gāthās, indicates he considered the author of Dravyasaṃgraha to be Vasunandi's guru, Nemichandra. This is logical, as a disciple would best understand and expound upon his guru's ideas.
Time Period: Based on Nayanandi completing 'Sudaśana Charita' in 1100 VS, and assuming Nemichandra (2) was about 25 years younger, his time is around 1125 VS. Vasunandi, his disciple, lived in the first half of the 12th century VS (around 1150 VS), which is consistent. This places Nemichandra (4), the author of Dravyasaṃgraha, around the 12th century VS.
Guru-Disciple Relationship: Although the author doesn't mention his gurus or disciples in the Dravyasaṃgraha itself, Vasunandi mentions Nayanandi as his guru and Shrīnandi as his grand-guru. Vasunandi completed his Upāsakādhyayana by studying from them. He likely had other disciples as well.
Influence: Despite the author not providing his own introduction, his influence is evident from later scholars remembering him and referring to his Gāthās with respect, calling him 'Bhagavan'. Vasunandi describes him as "famous throughout the world," indicating his significant stature among contemporary scholars.
Place of Composition: According to Brahmadeva, the author composed both his Dravyasaṃgraha works in the 'Ashram' city, at the Shri Munisuvratnath Jain temple. This Ashram city was in Malwa, under the administration of Shri Pal, a provincial ruler for King Bhoja of Dhar. The influential official Som, a royal treasurer, requested Nemichandra Siddhantadeva to compose the 'Laghu-Dravyasaṃgraha' (26 Gāthās) and later the 'Bṛhad-Dravyasaṃgraha'. Brahmadeva describes Som as a "supreme spiritual seeker." The text suggests that Ashram was a renowned place for spiritual pursuits and study, possibly due to the attractive idol of Munisuvratnath. The text mentions its current identification as Keshorai Patan in Rajasthan, situated on the Chambal river. It was a significant Jain pilgrimage site, mentioned in Jain literature from the 12th-13th centuries CE, and later also as a Hindu pilgrimage site from the 15th-16th centuries CE.
Works: Only two works by Shri Nemichandra Siddhāntadeva are available: the Laghu-Dravyasaṃgraha and the Bṛhad-Dravyasaṃgraha. It is possible he composed other works that are now lost or undiscovered.

9. Brahmadeva (Commentator) (Page 19-20)

Identity: Brahmadeva was the Sanskrit commentator on the Bṛhad-Dravyasaṃgraha. He was well-acquainted with and influenced by Nemichandra's works. He was proficient in Prakrit, Apabhramśa, and Sanskrit. He was a spiritual scholar, capable of immersing readers in the essence of spirituality. He also demonstrated mastery of all four anuyogas by quoting extensively from works in those branches. His commentary style, including the breakdown into sections, foreshadowed the works of Jayasena and Maldhari Balachandra.
Works: Brahmadeva is credited with several works, but only two are considered authentic: 'Paramātmaprakāśa-vṛtti' (commentary on Yogindradeva's Paramātmaprakāśa) and 'Bṛhad-Dravyasaṃgraha-vṛtti'.
Time Period: Brahmadeva quoted Gāthās from Vasunandi's Upāsakādhyayana (around 1150 VS), indicating he lived after Vasunandi. Pandit Āśādhara (around 1296 VS) imitated Brahmadeva's commentary on Dravyasaṃgraha. Jayasena's commentary on Pañcāstikāya imitates Brahmadeva's style and examples. This places Brahmadeva before Jayasena (late 12th century CE) and Āśādhara. Therefore, his time is estimated to be between 1150 VS and 1200 VS (mid to late 12th century CE). The text refutes the idea that Brahmadeva, Nemichandra Siddhantadeva, and King Bhoja were contemporaries, providing detailed chronological arguments.

10. Pandit Jayachandji Chhavda (Commentator) (Page 20-23)

Introduction: Pandit Jayachandji himself provided an introduction in the concluding prasasti of his commentary on Sarvārthasiddhi. He was born in Phagai (Phagi) village, near Jaipur, Rajasthan. His father was Motiram, a patwari. He belonged to the Khandelwal caste, Chhavda gotra, and was a follower of the Jain faith. Initially straying from Jainism until the age of eleven, he later embraced the path with deep devotion. He moved to Jaipur and was influenced by the intellectual discussions there. He was associated with learned scholars like Pandit Vanshidhar, Pandit Todarmal (author of the Gommatsāra commentary), Pandit Daulatram, Brahm Raymallji, and Maharām Shīlavratī. He studied Jain scriptures extensively, including other Indian philosophies. His extensive knowledge is evident in his commentaries.
Royal Patronage: His introduction mentions King Jagatesh (Jagat Singh) of Jaipur and his minister Raychand, who was particularly favorable to Jayachandji. This favor likely led to his appointment as a 'Diwan.' Raychand's patronage provided Jayachandji with financial security, enabling him to focus on writing commentaries, particularly the Sarvārthasiddhi-vachnika, which was also inspired by other Jain scholars and his son Nandlal.
Son, Pandit Nandlalji: Pandit Nandlalji, Jayachandji's son, was also a learned scholar, proficient in scriptures. He helped his father in revising commentaries. He also began writing a vachnika on Mūlācāra but passed away before completing it. His disciples included Mannalal, Udayachand, and Manikchand.
Time Period: Pandit Jayachandji's time is confirmed by the dates of his works. He was born around Samvat 1795 (1738 CE) and died around Samvat 1881-82 (1824-1825 CE). His writing career spanned from Samvat 1859 to 1874 (1802 to 1817 CE), covering 15 years of literary output.
Literary Works: Pandit Jayachandji was prolific, writing both original works and commentaries (vachnikas). His original works include devotional songs in Sanskrit and Hindi under the pen name 'Nayan'. His commentaries are on various important Jain texts, including Tattvārtha Sūtra, Sarvārthasiddhi, Prameyaratnamālā, Svāmīkārtikeyanuprekṣā, Dravyasaṃgraha, Samayaśāra, Devāgama (Āptamīmāṃsā), Aṣṭapāhuḍa, Jñānārṇava, Bhaktāmara Stotra, Sāmāyika Pāṭha, Patraparīkṣā, Candrabhapracharita, and Dhanakumāracharita. His commentaries are highly valued, guiding even later scholars like Pandit Bhagchandji.
Overall Assessment: Pandit Jayachandji Chhavda was a highly learned scholar, well-versed in Sanskrit, Prakrit, and Hindi. He was a skilled writer of Hindi prose and poetry, a preacher, virtuous, humble, and a spiritual scholar. He had a deep understanding of Jain philosophy as well as other Indian philosophies. His service to the Jain faith and his literary contributions ensure his lasting remembrance.