Samay Prabhrutam - Book Summary

This Jain text, "Samay Prabhrutam" (समयप्राभृतं), authored by Gajadharlal Jain Shastri and published by Sanatan Jain Granthmalaya, is a commentary on the seminal work of Acharya Kundakunda, also titled "Samayaprabhṛta." The text is part of a larger series published by Sanatan Jain Granthmalaya, which aims to republish ancient Jain works in Sanskrit and Prakrit with Sanskrit commentaries.

The provided pages focus on the initial introductory and explanatory sections of the commentary. Here's a breakdown of the key themes and content:

1. Introduction and Publisher's Note (Pages 1-2):

Publisher's Goal: The Sanatan Jain Granthmalaya series aims to revive and propagate ancient Jain literature, covering diverse subjects like philosophy, doctrine, logic, spirituality, grammar, poetry, literature, Puranas, mathematics, astrology, and medicine.
Publication Standards: Each volume will have at least 80 pages (10 forms). No more than two or three works will be included in a single volume.
Pricing and Distribution: The subscription for 12 volumes is 8 rupees. Libraries and institutions can receive the series free of cost but will be responsible for postage. A special offer for life patrons who send 100 rupees is mentioned, along with arrangements for bulk distribution to libraries, temples, and students.
Appeals to Jains: The publisher, Pannalal Jain, requests support for the preservation and propagation of Jain scriptures. He encourages readers to become patrons, support the publication of individual texts for restoration, and distribute these valuable works to students and scholars.

2. The Commentary Begins (Pages 3-10):

The Text: The commentary is on the "Samayaprabhṛta" (समयप्राभृतं) composed by the great Jain Acharya Kundakunda.
Mangalacharan (Invocation): The text starts with a salutation to all Siddhas (perfected souls) and the text itself, quoting the first verse: "वंदित्वा सर्वसिद्धान् ध्रुवामचलामनौपम्यां गतिं प्राप्तां । वक्ष्यामि समयमाभृतमिदं श्रुतकेवलिभणितं ॥१॥" (Having bowed to all eternal, immutable, and unequalled Siddhas, I shall expound this Samayaprabhṛta, spoken by the Shrutakevalins.)
Purpose of Commentary: The commentary's main goal is to explain the pure soul-essence (Shuddha Paramatma Tattva) and guide disciples, especially those with a broad interest.
Structure of Samayaprabhṛta: The text outlines the initial structure of Kundakunda's work, mentioning five stages (Sthala) covering fourteen verses in the introductory part (Pithika), dealing with auspicious invocations, the nature of the Soul, the distinction between Nischaya (ultimate truth) and Vyavahar (conventional truth) Nayas, and the practice of these principles.
Naya (Perspective): A significant portion of the initial commentary discusses the two main Nayas in Jain philosophy:
- Nischaya Naya (Absolute/Ultimate Truth): This perspective focuses on the pure, inherent nature of the soul, free from all qualities and attachments. It emphasizes the soul's true, indivisible, and eternal essence.
- Vyavahar Naya (Conventional/Relative Truth): This perspective deals with the soul's manifestation in the world, its interactions with karmas, and its conditioned states (like being bound, experiencing pleasure or pain). It's a practical, everyday perspective.
The Soul (Jiva): The text defines the soul as distinct from matter (pudgala). It's described as eternal, immutable, and of pure consciousness. The commentary emphasizes understanding one's own essence (Sva-samaya) rather than the essence of external substances (Para-samaya).
Importance of Unity (Ekattva): The commentary stresses that true understanding and beauty lie in perceiving the unity and inherent nature of the soul, unadulterated by external factors. Attachment to karmic bonds (Bandha-katha) is considered discordant and illusory.
Accessibility of Unity: While the concept of unity is beautiful and universally applicable, the commentary notes that attaining the realization of this essential oneness (Ekattva) is not easy, especially for those who are separated from it by attachment to passions and external substances.
The Nature of the Pure Soul: The soul is described as eternally luminous, characterized by knowledge and consciousness, distinct from all other substances. It's untouched by karmic impurities (Apramatta, Apramatta).
Knowledge, Perception, Conduct: The text distinguishes between the soul as a knower (Jnātā) and the states of knowledge, perception, and conduct. While in the absolute sense, the pure soul is beyond these distinctions, conventionally (Vyavahar Naya), these are used to describe the soul's activities and stages of spiritual development.
Interdependence of Nayas: The commentary highlights that both Nischaya and Vyavahar Nayas are essential for understanding reality. Just as one needs a mother tongue (like Arya Bhasha for an Arya) to understand another language (like Mleccha Bhasha), one needs the conventional path to grasp the ultimate truth. However, the ultimate goal is to realize the absolute truth.
The Role of Scriptures (Shruta): The scriptures (Shruta) are vital for realizing the soul. Those who understand the scriptures through direct experience (Bhava Shruta) and realize the pure soul are considered true "Shrutakevalis" (those who know the scriptures).
The Goal of Bhavana (Meditation/Contemplation): The text emphasizes the importance of meditating on the true nature of the soul (Atma Bhavana). Those who constantly engage in this meditation achieve liberation from all suffering (Sarva Dukha Moksha) quickly.
The Reality of Nayas: The commentary explains that Vyavahar Naya, while conventional and ultimately unreal (Abhūtaartha), is essential for conveying the absolute truth (Bhūtaartha). A person who truly understands both Nayas becomes a Samyagdr̥ṣṭi (one with right vision).
The Two Types of Vyavahar: It's mentioned that Vyavahar can be divided into two types: one that is a means to understand the real (Bhūtaartha) and another that is merely conventional.
The Ultimate Reality: The ultimate reality is described as the pure soul, accessible through self-experience and contemplation.
The Nature of the Pure Soul: The pure soul is characterized as formless, colorless, odorless, tasteless, and ungraspable by the senses. It is eternal consciousness, the source of all knowledge, and the ultimate reality.
The Path to Liberation: The path to liberation (Moksha) involves understanding the true nature of the soul and practicing right faith, knowledge, and conduct (Samyaṅgdarśana-jñāna-cāritra). This path is achieved by transcending all worldly attachments and illusions, including the mistaken identification of the soul with the body and karmas.

3. Key Concepts Introduced:

Nayas (Perspectives): Nischaya (absolute) and Vyavahar (conventional) are central to understanding the Jain path.
Soul (Jiva): The soul is the ultimate reality, pure consciousness, eternal, and distinct from matter.
Karma: The text alludes to the influence of karma on the soul's worldly experience.
Bhavana (Contemplation): The practice of meditating on the soul's true nature is crucial for spiritual progress.
Moksha (Liberation): The ultimate goal is liberation from the cycle of birth and death, achieved by realizing the pure soul.

This summary covers the initial pages of the commentary, setting the stage for a deeper exploration of Jain philosophy and the path to liberation as expounded by Acharya Kundakunda and elaborated by Acharya Gajadharlal Jain Shastri. The commentary meticulously breaks down verses and concepts, explaining the nuances of Nayas and the ultimate reality of the soul.