Jain Tattvamimansa Ki Vikas Yatra - Book Summary

This document, "Jain Tattvamimansa ki Vikas Yatra" (The Developmental Journey of Jain Metaphysics) by Sagarmal Jain, traces the historical evolution of key metaphysical concepts within Jainism. The author argues that while Jainism is fundamentally ethics-driven, its metaphysical ideas developed in tandem with its ethical principles. The core metaphysical concepts discussed are Panchastikaya (five eternal substances), Shatdravya (six substances), Shatjevanikaya (six categories of life), and Nava or Sapt Tattva (nine or seven principles).

The text highlights that:

Panchastikaya (Five Eternal Substances): This is a unique Jain concept not found in other philosophies. While the concept's origins are traced back to the time of Parshva (8th century BCE), its explicit mention appears in the Bhagavati Sutra within Mahavira's tradition. Initially, astikaya referred to anything that possessed existence. Later, with the distinction between astikaya (extended) and anastikaya (non-extended), astikaya came to mean substances occupying space. The five astikayas are Jiva (soul), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Pudgala (matter). The concept of Kal (time) as a separate substance, an anastikaya, evolved later, with debates about its status continuing until the 7th century CE. Eventually, both Shvetambara and Digambara traditions accepted Kal as an independent, non-extended substance, thus leading to the concept of Shatdravya.
Shatdravya (Six Substances): The concept of six substances, formed by adding Kal to the Panchastikaya, emerged around the 1st-2nd century CE. The debate on whether Kal is an independent substance persisted until the 7th century CE. After this period, the acceptance of six substances became stable across both Jain traditions. The six substances are Dharma, Adharma, Akasha, Jiva, Pudgala, and Kal. Later, these were further categorized as astikaya (Jiva, Dharma, Adharma, Akasha, Pudgala) and anastikaya (Kal), conscious (Jiva) and unconscious (Dharma, Adharma, Akasha, Pudgala, Kal), and tangible (Pudgala) and intangible (Jiva, Dharma, Adharma, Akasha, Kal). The author notes that the Jain concept of Shatdravya is unique, influenced by but distinct from the dravya concept in Nyaya-Vaisheshika philosophy. While Vaisheshika acknowledges nine substances, Jainism integrates its unique Panchastikaya with Kal to arrive at six. Jainism differs significantly by considering earth, water, fire, and air as merely forms of Jiva, not separate substances, and by not recognizing Dik (direction) and Manas (mind) as distinct substances.
Nava or Sapt Tattva (Nine or Seven Principles): The concept of nine or seven principles is also considered a fundamental and ancient Jain idea. Its roots are found in the earliest Agamas like the Acharanga Sutra, which mentions concepts like good/bad deeds, welfare/sin, monks/non-monks, liberation/bondage, and influx/cessation. While these principles are alluded to scattered throughout the Acharanga Sutra, they are not presented as a unified list of nine. The Sutrakritanga discusses categories of existence and non-existence, listing various principles that should be considered as "existing." The author, referencing Pandit Dalsukhbhai Malvania, suggests that the concept of nine principles further evolved, with the removal of "vedana" (feeling), "kriya" (action), and "adhikarana" (instrumentality) leading to the recognized nine principles found in the Samavayang and Uttaradhyayana Sutras. Later, Umaswati, in the 3rd-4th century CE, refined this to seven principles by classifying "punya" (merit) and "papa" (demerit) under asrava (influx). The discussion of these seven or nine principles is prevalent in subsequent Jain literature. The author posits that the concept of seven principles, like Panchastikaya, emerged around the 3rd-4th century CE. Between the 7th and 10th centuries CE, the focus was on elaborating and detailing these concepts.
Shatjevanikaya (Six Categories of Life): This concept is discussed alongside Panchastikaya and is considered a development within the Jivastikaya (soul substance). The six categories are Earth-bodied (Prithvikaya), Water-bodied (Apkaya), Air-bodied (Vayukaya), Fire-bodied (Tejaskaya), Vegetation-bodied (Vanaspati kaya), and Mobile-bodied (Traskaya). The use of "kaya" for earth, water, etc., is considered ancient, with references in the Digha Nikaya. The author argues that the concept of Shatjevanikaya was prevalent by the 6th-5th century BCE, as evidenced by its mention in the Acharanga Sutra and the Panchastikaya in the study of the Rishi Bhashita. The Jain perspective that earth, water, fire, and air are sentient beings is a key differentiator from other philosophical schools like Sankhya, Nyaya, and Vaisheshika, which consider these as inert Panchamahabhutas (five great elements). Only Akasha is considered inert by Jainism as well, hence its inclusion in Panchastikaya but not in Shatjevanikaya. The understanding that these elements are not just habitats for life but life forms themselves led to stringent injunctions in Jain ethics, particularly in monastic conduct, to avoid harming them. This emphasis on non-violence is the root of the meticulousness in Jain ahimsa.
Evolution of Classification within Shatjevanikaya: The author notes that while the core concept of Shatjevanikaya remains consistent, there were developments in its classification between the 3rd and 10th centuries CE. A significant change occurred regarding the classification of Trasa (mobile) and Sthavara (immobile). From the Acharanga Sutra to Umaswati's Tattvartha Sutra, earth, water, and vegetation were considered sthavara, while fire, air, and beings with two or more senses (dvi-indriya etc.) were considered trasa. The challenge arose with fire and air, which exhibit mobility. The text explains attempts to reconcile ancient texts. In Shvetambara tradition, fire and air are considered sthavara by labdhi (faculty) but trasa by gati (movement). In the Digambara tradition, the Dhavala commentary attributes the sthavara classification to the influence of sthavara karmas, and Jayasena's commentary on Kundakunda's Panchastikaya reconciles this by referring to nishcaya (ultimate reality) and vyavahara (conventional truth). The author concludes that these detailed classifications likely stabilized between the 2nd-3rd and 10th centuries CE, with the compilation of initial concepts in early Agamas and their subsequent integration and elaboration in later recensions.

In conclusion, Sagarmal Jain's work meticulously outlines the historical development of Jain metaphysical concepts, demonstrating how foundational ideas evolved through textual evidence and scholastic discourse, while acknowledging the traditional Jain belief in the timeless and omniscient origin of these doctrines.