Kuch Paribhashika Shabda

Here's a comprehensive summary of the provided Jain text, focusing on the concepts of Lēśyā, Pañcendriya, Sañjñā, Paryāpta, Yoga, Upalabdhi, Kāla, Bandha-Hētu, Charitra, Bhāva, and Avadhidarśana, based on the provided PDF pages:

The text, "Kuch Paribhashika Shabda" (Some Technical Terms) by Sukhlal Sanghavi, delves into various technical terminologies within Jain philosophy.

1. Lēśyā (Coloration/Disposition)

• Two Types:
  • Dravya Lēśyā (Material Lēśyā): This is considered a specific type of pudgala (matter). There are three main views on its nature:
    1. Derived from Karma-varganā: Lēśyā is formed from karmic matter but is distinct from the eight karmas, similar to the kārmana śarīra (karmic body).
    2. A Flow of Karma (Karma-niṣyanda): Lēśyā is the process of karma binding. This view explains the absence of lēśyā in the 14th guṇasthāna (stage of spiritual development) where karma is present but not binding.
    3. Independent Matter within Yoga-varganā: This view, supported by scholars like Haribhadrasūri and upheld by Vinayavijaya, considers lēśyā-matter as a distinct substance within the yoga-varganā (matter attracted by yoga).
  • Bhāva Lēśyā (Mental Lēśyā): This is a specific state of the ātman (soul) influenced by saṅkleśa (mental affliction/agitation) and yoga (activity of mind, speech, and body). Due to the numerous variations of saṅkleśa (intense, more intense, most intense; mild, milder, mildest), bhāva lēśyā is practically innumerable. However, for simplification, it is categorized into six types.
• Six Types and Illustrations: The text explains the six types of bhāva lēśyā through two parables:
  • Jambū Fruit (Jamun Fruit) Analogy: Six men desire jambū fruits. The first wants to cut down the whole tree for the fruits, the second wants to cut branches, the third wants to cut smaller branches, the fourth wants to pluck clusters of fruits, the fifth wants to pluck individual fruits, and the sixth finds fallen fruits and is content. This illustrates increasing degrees of desire and effort.
  • Robbery Analogy: Six men set out to rob. The first wants to destroy the entire village, the second wants to kill only those who resist, the third wants to spare women, the fourth wants to kill only armed resistors, the fifth wants to kill only those who actively resist, and the sixth proposes to take the wealth without harming anyone. This illustrates decreasing degrees of violence and increasing degrees of ethical consideration.
• Classification: The first person in each analogy represents the darkest lēśyā (Krishna - black), and subsequent persons represent increasingly lighter and purer lēśyās (Neela - blue, Kapota - grey, Teja - yellow, Padma - red/pink, Shukla - white). The text emphasizes that with each progression, the mental affliction (saṅkleśa) decreases, and gentleness (mṛdutā) increases.

2. Pañcendriya (The Five Senses)

• Dravya Indriya vs. Bhāva Indriya: The classification of beings into ekendriya (one-sensed) to pañcendriya (five-sensed) is based on dravya-indriya (physical sense organs). Bhāva-indriya (mental sense faculties) are present in all saṁsārin (world-bound) souls.
• Universality of Bhāva Indriya: Even beings lacking complete physical sense organs possess all five mental sense faculties. Modern science, as exemplified by Jagadish Chandra Bose's research on plant memory, supports the idea of mental faculties in even simpler organisms.
• Nature of Indriya:
  • Dravya Indriya: These are physical and inert, generated by the operation of aṅgopāṅga and nirmāṇa nāmakarma. They have two aspects:
    • Nirvṛtti (Form/Shape): This refers to the physical form of the sense organ. It can be external or internal. The internal form, made of pure atoms, is described in relation to its function. While skin's external and internal shapes are similar, other sense organs' internal shapes differ from their external ones (e.g., ear like a kadamba flower, eye like a lentil seed).
    • Upakaraṇa (Appliance/Function): This is the power of the internal nirvṛtti to grasp its respective object.
  • Bhāva Indriya: These are knowledge-based and are synonyms for consciousness. They are of two types:
    1. Labdhi-rūpa (Capacity): This is the purified state of consciousness, the potential to know, stemming from the partial destruction or suppression of matijñānāvaraṇa (knowledge-obscuring karma).
    2. Upayoga-rūpa (Actualization): This is the soul's activity of grasping objects according to the labdhi-rūpa.

3. Sañjñā (Impulse/Cognition)

• Meaning: Refers to ābhoga (mental activity or inclination).
• Two Types:
  • Jñāna Sañjñā (Knowledge-based Impulse): This refers to the five types of knowledge: mati, śruta, etc.
  • Anubhava Sañjñā (Experience-based Impulse): This is further divided into sixteen types: āhāra (eating), bhaya (fear), maithuna (sex), parigraha (possession), krodha (anger), māna (pride), māyā (deceit), lobha (greed), środha (?), loka (worldliness), moha (delusion), dharma (righteousness), sukha (happiness), duḥkha (sorrow), jugupsā (disgust), and śoka (grief). The text notes that some texts list only the first ten.
• Classification based on Consciousness Development: These impulses are the basis for distinguishing between sañjñi (conscious beings) and asañjñi (unconscious beings). The text outlines four broad classifications based on the degree of consciousness development:
  1. Krōdha Sañjñā (Unmanifest Consciousness): Extremely limited development, leading to inertness like a stone. Ekendriya beings possess this.
  2. Hētu-vāda-upadēśikī Sañjñā (Reason-based Teaching): Limited memory of the past, ability to act on desires and avoid aversions. Dvindriya, trīndriya, caturindriya, and samūrcchima pañcendriya possess this.
  3. Dīrghakālōpadēśikī Sañjñā (Long-term Teaching): Memory of past experiences to guide present actions, often aided by the mind. Dēva, nāraka, and garbhaja manuṣya-tiryañc possess this.
  4. Dṛṣṭivāda-upadēśikī Sañjñā (Visionary Teaching): Highly purified knowledge, attainable only by those with right faith (samyaktvi).
• Sañjñi vs. Asaṁjñi: Asaṁjñi refers to beings with krōdha sañjñā and hētu-vāda-upadēśikī sañjñā. Sañjñi refers to beings with dīrghakālōpadēśikī sañjñā.

4. Paryāpta (Development/Fulfillment)

• Two Types:
  • Labdhi-aparyāpta: Beings who, due to the operation of aparyāptanāmakarma, die before fulfilling their destined faculties.
  • Karaṇa-aparyāpta: Beings who, even with the operation of paryāptanāmakarma, die before completing the karaṇas (body, senses, etc.).
  • Labdhi-paryāpta: Beings who, due to the operation of paryāptanāmakarma, die only after fulfilling their destined faculties.
  • Karaṇa-paryāpta: Those who have completed their karaṇas (faculties). The text clarifies that even labdhi-aparyāpta beings must complete at least the first three faculties (āhāra, śarīra, indriya) before death to bind the next life's āyu (lifespan).
• Six Faculties:
  1. Āhāra-paryāpti (Nutrition)
  2. Śarīra-paryāpti (Body)
  3. Indriya-paryāpti (Sense Organs)
  4. Śvāsōcchvāsa-paryāpti (Respiration)
  5. Bhāṣā-paryāpti (Speech)
  6. Manaḥ-paryāpti (Mind)
• Attribution of Faculties:
  • Ekendriya have the first four.
  • Dvindriya, trīndriya, caturindriya, and saṁjñi-pañcendriya have the first five (excluding manaḥ-paryāpti).
  • Saṁjñi-pañcendriya have all six.

5. Yoga (Activity of Mind, Speech, and Body)

• Three Types:
  • Manaḥ Yoga (Mental Yoga): Involves the soul's movement of its pradēśas (soul-substance particles) towards thought. External cause is manōvargaṇā (matter for mind), and internal causes are the partial destruction of vīryāntarāyaka karma (energy-hindering karma) and manōindriyāvaraṇa karma (mind-sense-obscuring karma).
  • Vacana Yoga (Vocal Yoga): Involves the soul's movement of its pradēśas towards speech. External cause is vacanvargaṇā (matter for speech) due to pudgala-vipākī śarīranāmakarma, and internal causes are the partial destruction of vīryāntarāyaka karma and knowledge-obscuring karmas related to speech.
  • Kāya Yoga (Bodily Yoga): Involves the soul's movement of its pradēśas for actions like movement. External cause is various types of bodily matter, and internal cause is the partial destruction of vīryāntarāyaka karma.
• Distinction: While mind and speech yoga are considered specializations of bodily yoga for practical purposes, the text explains the distinction in external causes (matter) and internal causes (karmic suppression).
• Matter:
  • Man (Mind): Manōvargaṇā that transforms into mind. Its location and form are not fixed in Śvetāmbara texts, but it is considered pervading the body and body-shaped. Digambaras place it in the heart in a lotus shape.
  • Vachana (Speech): Bhāṣā-vargaṇā that transforms into speech.
  • Śarīra (Body): Matter from audārika, vairkriya, etc., which enables movement, eating, and experiencing pleasure/pain.

6. Upalabdhi (Attainment/Capacity)

• This term relates to the capacity for knowledge and perception, particularly in the context of kevalajñāna (omniscience) and kevaladarśana (omniscience perception).
• Three Views on Kevalajñāna and Kevaladarśana:
  1. Sequential (Kramabhāvī): Supported by scholars like Jinebhadrasūri, this view states that omniscience and omniscient perception occur sequentially.
  2. Simultaneous (Sahabhāvī): Supported by scholars like Mallavādī, this view states that both occur simultaneously.
  3. Non-dual (Aikya): Supported by Siddhasena Divākara, this view considers them as one and the same.
• Arguments: The text presents arguments for each view, citing scriptural references and interpretations regarding the distinctness of knowledge and perception, their covering karmas, and their nature.

7. Kāla (Time)

• Two Primary Views:
  1. Time as a Flow of Qualities (Paryāya-pravāha): Time is not an independent substance but the continuous stream of transformations (qualities) in soul and non-soul substances. This is the niścaya naya (ultimate perspective).
  2. Time as an Independent Substance: Time is a distinct entity, like soul and matter. This is the vyavahāra naya (conventional perspective).
• Interpretations:
  • The "flow of qualities" view defines 'time' (samaya), 'moment' (āvalikā), 'short period' (muhūrtta), etc., as units of these transformations.
  • The independent substance view has further sub-views:
    • Limited to Human Realm (Manuṣya-kṣētra): Time exists only in the human realm and influences all worldly changes through its connection with the celestial cycle.
    • Pervasive (Lōka-vyāpī): Time pervades the entire universe, existing as infinite, non-skandharūpa (non-aggregated) atoms, each with infinite time-qualities (samaya-paryāya). These time-atoms are the cause of all other substances' transformations.
• Scientific Perspective: Modern science also views time as a conceptual construct rather than a fundamental reality.
• Conclusion: The text favors the view of time as a flow of qualities in souls and non-souls as the most fundamental truth.

8. Bandha-Hētu (Causes of Karma Binding)

• Categorization of Karma Binding Causes: The text outlines the causes for binding different categories of karmas, citing Pañcasaṅgraha and Caturtha Karma Granth:
  • 16 Karmas: Caused by mithyātva (delusion/wrong belief).
  • 35 Karmas: Caused by avirati (non-restraint).
  • 68 Karmas: Caused by kaṣāya (passions).
  • 7 Vedanīya Karmas: Caused by yoga (activity).
• Tattvārtha Sūtra Perspective: Tattvārtha Sūtra adds pramāda (negligence) as a cause. The text correlates these with specific numbers of karmas.

9. Charitra (Conduct/Discipline)

• Upashamaka (Pacifier) vs. Kṣapaka (Destroyer): This distinction refers to the stages of spiritual progress related to the control and elimination of passions.
  • Upashamaka: Beings in stages 9, 10, and 11 are described as having aupaśamika charitra (conduct achieved by pacifying karmas). Stage 8 is considered kṣayōpaśamika charitra (conduct achieved by partial destruction and partial suppression).
  • Kṣapaka: Beings progressing through stages 8 to 12 are considered to be on the kṣapaka śrēṇi (path of destruction), having kṣāyika charitra (conduct achieved by complete destruction of karmas).
• Nuances: The text discusses the subtle differences in the interpretation of these stages and the type of conduct associated with them, referencing different commentaries and schools of thought.

10. Bhāva (State/Mode of Being)

• Types of Bhāvas: The text categorizes the states of the soul (bhāva) based on the stages of spiritual development (guṇasthāna). The five main types are:
  • Audayika (Resulting from Karma Operation): Present in all stages, with variations.
  • Kṣāyopaśamika (Resulting from Partial Destruction & Suppression): Present in stages 1-12.
  • Pāriṇāmika (Innate/Natural): Present in all stages, but the nature of bhavya (potential for liberation) changes.
  • Aupaśamika (Resulting from Suppression): Present in stages 4-11.
  • Kṣāyika (Resulting from Destruction): Present in stages 4-14.
• Detailed Breakdown: The text provides a detailed breakdown of these bhāvas for each guṇasthāna, considering both aggregate and individual-soul perspectives.

11. Avadhidarśana (Subtle Perception)

• Relation to Guṇasthānas: The text discusses the presence of avadhi-darśana (subtle perception) in different stages.
• Two Main Views:
  • Karmagranthic: This school of thought has further sub-views:
    • Present from the 4th to 9th guṇasthāna.
    • Present from the 3rd to 10th guṇasthāna.
  • Siddhāntic: This view states avadhi-darśana is present from the 1st to the 12th guṇasthāna, considering it to be distinct from vibhanganāna (perverted knowledge).
• Distinction from Vibhanga-jñāna: The core difference lies in whether vibhanga-jñāna is considered a separate entity or a form of impure avadhi-darśana. The Karmagranthic view tends to see them as similar, while the Siddhantic view distinguishes them.

12. Āhārak (Taking in Matter)

• Kevali's Āhārak: The text discusses whether omniscient beings (kēvalī) partake in āhāra (taking in matter).
• Shared View: Both Śvetāmbara and Digambara traditions agree that kēvalīs take in subtle audārika (gross physical) matter, even if not gross kavalāhāra (mouthful food). This is supported by the operation of audārikaśarīranāmakarma and the need to balance karmic potencies.
• "Lōmāhāra": The continuous intake of audārika particles is termed lōmāhāra.

13. Dṛṣṭivāda (The Twelfth Anga of Jain Scripture) and Women

• Equality in Development: The text asserts that women are equal to men in both physical and spiritual development, citing examples of accomplished women. Śvetāmbara acharyas believe women are qualified for kaivalya (omniscience) and liberation.
• Prohibition of Dṛṣṭivāda Study for Women: This prohibition is presented as a contradiction to women's equal spiritual potential.
• Reasons for Prohibition (Two Views):
  • Mental Flaws: Jinabhadrasūri and others attribute it to women's supposed shortcomings like triviality, pride, and fickle senses.
  • Physical Flaws: Haribhadrasūri and others cite physical impurities.
• Reconciliation: The text argues that the prohibition is likely practical, not absolute. Women are believed to have the capacity to grasp the meaning of Dṛṣṭivāda through spiritual practice, even without verbal study, leading to kaivalya. The prohibition might be due to a lower number of qualified women compared to men, historical circumstances, and the desire to maintain the scriptural tradition's reverence, possibly influenced by other contemporary religious practices.

14. Yoga with Chakṣur-darśana (Vision through Eyes)

• The text lists the types of yoga (mind, speech, body activities) that are concurrent with chakṣur-darśana (vision through the eyes). It discusses a difference in the number of yogas considered, with some texts excluding certain mixed yogas.

15. Kēvalisamudghāta (Outstretching of the Soul by an Omniscient)

• Preparation: A preparatory action called āyōjikākaraṇa or āvarjita-karaṇa is performed.
• Purpose: To equalize the duration and particles of non-hindering karmas with the lifespan karma, done when lifespan is short.
• Performer: Only omniscient beings.
• Duration: Eight moments.
• Process: The soul's particles are stretched out and reshaped in specific ways across these eight moments, reaching the full extent of the universe at one point.
• Jain vs. Upanishadic View: The Jain view of the soul's extensive form during kēvalisamudghāta is seen as the basis for descriptions of the soul's pervasiveness in Upanishads and the Bhagavad Gita.

16. Kālu (Time) - Continued and Refined

• This section further elaborates on the concept of time, reiterating the two main views and discussing the nuances of the "independent substance" view (limited to the human realm vs. pervading the universe).
• It reiterates that the niścaya naya view of time as the flow of qualities is the most fundamental.
• It also touches upon scientific views that consider time as conceptual.

17. Mūla Bandha-Hētu (Root Causes of Karma Binding) - Continued

• This section revisits the causes of karma binding, highlighting variations in enumeration and emphasis between different texts and authors, particularly concerning the role of mithyātva, avirati, kaṣāya, and yoga.

18. Upashamaka and Kṣapaka Charitra - Continued

• This section further clarifies the types of conduct (charitra) associated with the upashamaka (pacifying) and kṣapaka (destroying) paths in different spiritual stages, discussing the interplay of aupaśamika and kṣāyopaśamika conduct.

19. Bhāva (State/Mode of Being) - Continued

• This section provides a more detailed analysis of the bhāvas present in each spiritual stage, breaking them down further based on the operation of different types of karmas and the stages themselves.

20. Avadhidarśana - Continued

• This section continues the discussion on avadhi-darśana, particularly its presence in the earlier stages and its distinction from vibhanga-jñāna, reiterating the different interpretations.

This summary aims to capture the essence of the provided text, highlighting the key Jain philosophical concepts discussed by Sukhlal Sanghavi.