Mahabandh Ki Saiddhantik Samiksha - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Mahabandh ki Saiddhantik Samiksha" by Devendra Kumar Jain, focusing on the content related to the Mahabandh:

The text, an article titled "A Theoretical Review of Mahabandh" by Dr. Devendra Kumar Jain, delves into the fundamental scriptures of Jainism and specifically analyzes the significance and content of the Mahabandh, the sixth and final section of the Shatkhandagama.

The Authority and Structure of Jain Scripture:

The author begins by emphasizing the self-proven, eternal, and uncreated nature of Jinavani (the teachings of the Jinas), evident in the unified doctrines of all omniscient beings, including Tirthankaras and Vitaraga preceptors. This unity in both inner realization and outer expression is a hallmark of Jain scripture.
The original Jain scripture is the Agama, which is synonymous with Siddhanta (doctrine) and Pravachan (discourse). The Agama is divided into Angapravishta (entering the limbs) and Angabahya (outside the limbs).
The Angapravishta is comprised of twelve parts, collectively known as the Dvadashanga. The twelfth part of the Dvadashanga is Drishtivada, which itself has five divisions: Parikarma, Sutra, Prathamanuyoga, Purvagata, and Chulika.
The Purvagata is further divided into fourteen types. Therefore, Jinavani is also known as the eleven Angas and fourteen Purvas.

The Genesis of Shatkhandagama and Mahabandh:

The Agrayaniya Purva is the second of the fourteen Purvas. It contains fourteen "arthadhikaras" (subject matters). The fifth arthadhikara is Chayanlabdhi, also called Vedanakṛtsna Prābhṛta. This has twenty-four arthadhikaras, the initial six of which are Kṛti, Vedana, Sparsha, Karma, Prakṛti, and Bandhana. These twenty-four are known as Anuyogadvaras.
The initial six arthadhikaras of the Anuyogadvaras are incorporated into the Shatkhandagama.
The Ganadharas (chief disciples of Tirthankaras) are credited with compiling the Dvadashanga, which originated from the divine utterance (Divyadhvani).
The tradition of writing scriptures was initiated by Acharya Pushpadanta and Acharya Bhutabali. They compiled the Dvadashanga into six sections, hence the name "Shatkhandagama." Acharya Virasena called it "Shatkhandasiddhanta."
According to Indranandi's "Shrutavatara," Acharya Pushpadanta initiated the Shatkhandagama, and this is supported by the "Dhavala" commentary, which attributes the composition of the Sutras of Sat-Pravacana to Acharya Pushpadanta.
Acharya Bhutabali composed the second to the sixth sections. He compiled the Sutras of Acharya Pushpadanta and created six thousand Sutras across five sections, along with thirty thousand Sutras for the sixth section, the Mahabandh.
Thus, within the Anuyogadvara, the Shatkhandagama and Prābhṛtas (Paahudas) were composed. The fifth section of the Agrayaniya Purva alone mentions twenty Paahudas, the fourth of which is Karmaprakṛti, with twenty-four Anuyogadvaras.

The Mahabandh: Its Purpose and Content:

The Mahabandh is the final section of the Shatkhandagama, composed by the principal disciples of Acharya Dharasena, namely Acharya Pushpadanta and Acharya Bhutabali. It is also referred to as Mahādhavala, signifying extreme clarity.
While numerous commentaries existed for the Shatkhandagama, the Dhavala and Jayadhavala achieved unparalleled fame. The Mahabandh is sometimes called Mahādhavala due to the popularity of these commentaries, though no commentary on the Mahabandh itself is currently available.
The text cites Brahmacharya Hemachandra stating that the Dhavala commentary is approximately 70,000 shlokas, Jayadhavala is 60,000, and the Mahabandh is 40,000 shlokas.
The question arises: given that the first five sections of the Shatkhandagama already cover extensive karmic material, what was the necessity for the sixth section, the Mahabandh?
The author explains that while the first five sections provide a general overview of karmic topics, they could not comprehensively address all aspects of the arthadhikara of Bandhana (Bondage), specifically the four sub-divisions: Bandha (Bondage), Bandhaka (One who binds), Bandhaniya (That which is bound), and Bandhavidhana (The process of bondage). The Mahabandh was thus compiled to detail these four arthadhikaras and their respective sub-divisions.
Therefore, the primary focus of the Mahabandh is the detailed elucidation of the concept of bondage. Although the fifth section (Vargana) discussed the twenty-three types of Varganas comprehensively, a sequential and ordered explanation of Bandha, Bandhaka, Bandhaniya, and Bandhavidhana was lacking, necessitating the composition of the Mahabandh by Acharya Bhutabali.

Philosophical Underpinnings and the Nature of Bondage:

The text addresses the fundamental question: if both the soul (Jiva) and karmic matter (Pudgala) are independent entities, how does the state of bondage arise? Similarly, how do the liberated and embodied states of the soul manifest?
The answer lies in the understanding of causes, which can be both internal and external, with internal causes being more potent. Acharya Samantabhadra states that the manifestation of any substance's function involves the totality of external and internal conditions (upadhi).
Acharya Bhutabali, in response to these questions, compiled the Mahabandh by analyzing these conditions.

Key Contents of the Mahabandh:

The Mahabandh has four main sections: Prakṛtibandha (Bondage of Nature), Sthitibandha (Bondage of Duration), Anubhāgabandha (Bondage of Efficacy/Fruit-bearing Capacity), and Pradeshabandha (Bondage of Extent/Substance). These are elaborated through various Anuyogadvaras.
The text mentions the publication of the Mahabandh by Bharatiya Jnanpith in seven volumes. The first part was published in 1947, edited by Pandit Sumeruchandra Divakar Shastri. Volumes 2 to 7 were edited and translated into Hindi by Pandit Phoolchandra Siddhantashastri, who is highly praised for his meticulous work.
The second part of the Mahabandh focuses on Sthitibandha, which is divided into Mūlaprakṛti Sthitibandha and Uttara Prakṛti Sthitibandha. The Mūlaprakṛti Sthitibandha is discussed through four Anuyogas: Sthitibandhasthāna Prarūpaṇā, Niṣeka Prarūpaṇā, Ābādhākāṇḍaka Prarūpaṇā, and Alpa Bahutva.
The first part discusses Prakṛtibandha through Anuyogadvaras, detailing the Ogha (general) and Ādeśa (specific) aspects.
The text explains the three meanings of the term "Karma": (1) the soul's activity, (2) the karmic pudgala imbued with the impressions of these activities, and (3) the mental states that cause these impressions in karmic pudgala.
Only specific types of pudgala, particularly 23 types of Varganas, can attain the state of karma. These include Ahāravargana, Taijasavargana, Bhashavargana, Manovargana, and Kārmana Vargana, which the soul assimilates. The combination of kārmana vargana with the soul's vital soul-regions (jiva-pradesha) due to states like attachment and aversion is called "Bandha."
The article clarifies that the bondage discussed here is not a substantial fusion (śleṣabandha) but a conjunction or association (sanyoga sambandha) based on the soul's mental states (mithyadarshana, etc.) influencing the karmic pudgala.
The four types of bondage (Prakṛti, Sthiti, Anubhāga, and Pradesha) are elaborately explained. The author notes that Acharya Bhutabali's treatment is five times more extensive than the preceding five sections.
The Anubhāgabandha (Bondage of Efficacy) describes the soul's capacity to bear fruit. It is divided into Mūlaprakṛti Anubhāga Bandha and Uttara Prakṛti Anubhāga Bandha.
The text details the concepts of Niṣeka (portion of karma distributed over time) and Spardhaka (groups of karmic particles with similar efficacy). Spardhakas are of two types: Deshaghāti (partially destructive) and Sarvaghāti (completely destructive).
The fourth volume deals with Sthitivibhāga (division of duration), covering various aspects like Ābādhakāla (period of latency), transition, and downward movement of duration.
The article highlights that even when karma is bound, it is not immediately effective. There's an Ābādhakāla (latency period) before it starts yielding results. The distribution of karma over its lifespan is called Niṣeka.
The special elaborations (vishēshārtha) provided by Pandit Phoolchandra Shastri are highly valued for clarifying complex concepts, comparing different Acharyas' views, and providing additional context.
The text concludes by mentioning that the detailed and comprehensive nature of the Mahabandh meant that no subsequent Acharya felt the need to write a commentary on it. It is presented as a testament to the profound theoretical knowledge of the pandits who have dedicated themselves to studying and disseminating Jain Agamas.