Samvedh Chatrishi

This is a comprehensive summary of the Jain text "Samvedh Chatrishi" by Acharya Ajitsagarsuri, published by Simandharswami Jain Mandir Khatu Mehsana, based on the provided pages:

Book Title: Samvedh Chatrishi (संवेध छत्रीश) Author: Acharya Ajitsagarsuri (अजीतसगरसूरि) Publisher: Simandharswami Jain Mandir Khatu Mehsana (सिमंदर्स्वासमी जैन मंदिर खाटू मेहसाना) Publication Year: 1921 (Samvat 1977) Language: Gujarati

Overview:

"Samvedh Chatrishi" (literally "Thirty-six Samvedh" or "Thirty-six Relations/Connections") is a profound Jain text that delves into the intricate relationships and connections between 36 fundamental categories, known as "Dwaras" (doors or aspects), within Jain philosophy. The title itself indicates a deep exploration of these 36 fundamental elements and their interrelationships.

The book was compiled and published with the generous financial assistance of several individuals and the community, as acknowledged in the "Aabhar" (Thanks) section on page 3. The effort to bring this text to light was initiated by Vitthalbhai Jivabhai Patel from Ahmedabad. The commentary and detailed explanation were undertaken by Pandit Chandulal Nanchand from Sinor, currently residing in Ahmedabad.

Core Concepts and Structure:

The text aims to simplify and elaborate on complex Jain philosophical concepts, particularly concerning the nature of the soul (Jiva) and its interaction with matter (Pudgala). The central theme revolves around understanding the 36 "Dwaras" (categories) and how they relate to each other, forming various "Samvedh" (connections or influences).

The book is structured into several sections:

1. Dwaravarnan (द्वारवर्णन - Description of the Doors): This section details each of the 36 "Dwaras" individually, providing extensive explanations for each.
2. Dwarasamvedh (द्वारसंवध - Interrelation of the Doors): This section explores the interconnections and mutual influences between these 36 "Dwaras."

The author notes that while the original text by Acharya Ajitsagarsuri contained brief descriptions of each "Dwara," the intention was to expand upon these with a detailed commentary to make the subject matter more accessible and beneficial to the general public. The author also mentions the inclusion of a detailed explanation of the relationships between the "Dwaras" (Dwarasamvedh) as a crucial second part of the book.

Key Jain Philosophical Concepts Discussed:

The text touches upon several core Jain principles, including:

• The Five Astikayas (five substances): Dharmastikaya, Adharmastikaya, Akashastikaya, Jivastikaya, and Pudgalastikaya form the basis of the Jain worldview. The text emphasizes the vastness of Jiva (soul) and Pudgala (matter) compared to the other three singular substances.

• Karma and its Influence: The book details how the soul (Jiva) experiences various states (like celestial or hellish existences) due to its conjunction with matter (Pudgala) and the resulting karmic influx. The text identifies 36 "Dwaras" as the specific states or modes through which these interactions manifest.

• The 36 Dwaras (Categories): These are the primary focus of the text. The introduction on page 7 and the table of contents (Anukramanika) on page 11 onwards list these 36 categories, which include:

  • Gati (गती - States of existence): Dev (celestial), Manushya (human), Tiryanche (animal/lower beings), Narak (hellish).
  • Indriya (इंद्रिय - Sensory faculties): Touch, Taste, Smell, Sight, Hearing.
  • Kaya (काय - Body types): Earth-bodied, Water-bodied, Fire-bodied, Air-bodied, Vegetation-bodied, and Trans-bodied.
  • Yoga (योग - Activities): Mental, Vocal, and Physical actions.
  • Veda (वेद - Tendencies related to sexual desire): Female, Male, and Neutral.
  • Kashaya (कषाय - Passions/Emotions): Anger, Pride, Deceit, Greed.
  • Jnana (ज्ञान - Knowledge): Mati (sensory), Shruta (scriptural), Avadhi (clairvoyance), Manahparyaya (mind-reading), Kevala (omniscience).
  • Ajñāna (अज्ञान - Ignorance): Mati Ajñana, Shruta Ajñana, Vibhanga Ajñana.
  • Samyama (संयम - Restraint/Discipline): Various levels of spiritual discipline.
  • Darshana (दर्शन - Perception): Chakshu (visual), Achakshu (non-visual), Avadhi, Kevala.
  • Leshya (लेश्या - Karmic color/aura): Krishna (black), Neel (blue), Kapot (pigeon-colored), Tejas (fiery), Padma (lotus-colored), Shukla (white).
  • Bhavya (भव्य - Capable of attaining liberation): Bhavya (liberatable) and Abhavyā (unliberatable).
  • Samyaktva (सम्यक्त्व - Right Faith): Upsham (suppression), Kshaya (destruction), Kshaya-upasham (subsidence-destruction), Audayika (flourishing), and Parinamic (consequential).
  • Sangni (संज्ञि - Possession of mind): Sangni (with mind) and Asaṅgni (without mind).
  • Ahāri (आहारी - Consumer of food): Ahāri (consumer) and Anāhāri (non-consumer).
  • Gunasthana (गुणस्थान - Stages of spiritual development): 14 stages.
  • Jiva Bheda (जीव भेद - Types of souls): 14 types initially described, expanding to 563.
  • Paryapti (पर्याप्ति - Fulfillment of capacities): Ahara (food), Sharira (body), Indriya (senses), Shvasochchvasa (respiration), Bhasha (speech), Mana (mind).
  • Prana (प्राण - Vital forces): 10 vital forces.
  • Saṅgñā (संज्ञा - Consciousness/Instincts): Ahara (food), Bhaya (fear), Maithuna (sexual desire), Parigraha (possessiveness), and others.
  • Upayoga (उपयोग - Consciousness/Application): 12 types related to knowledge and perception.
  • Drishti (दृष्टि - Viewpoint): Mithya (false), Samyak (right), and Mishra (mixed).
  • Bandha (बंध - Karmic bondage): 8 root types and 120 resultant types.
  • Udaya (उदय - Karmic fruition): 8 root types and 122 resultant types.
  • Udirana (उदीरण - Karmic acceleration): 8 root types and 122 resultant types.
  • Satta (सत्ता - Karmic potential/dormancy): 8 root types and 148 resultant types.
  • Sharira (शरीर - Bodies): Audarika (gross), Vaikriya (transformable), Ahara (mental/subtle), Taijasa (fiery), and Kaarmana (karmic).
  • Bandha Hetu (बन्ध हेतु - Causes of bondage): 4 root causes (Mithyatva, Avrata, Kashaya, Yoga) and 57 resultant causes.
  • Dhyana (ध्यान - Meditation): 4 types (Arta - painful, Raudra - fierce, Dharma - auspicious, Shukla - pure).
  • Saṅghayāṇa (संघयण - Bone structure/conformation): 6 types indicating the strength of skeletal binding.
  • Saṅsthāna (संस्थान - Body form/structure): 6 types describing the physical build.
  • Samudghāta (समुद्घात - Expansion of soul-subtle bodies): 7 types of soul expansion.
  • Bhava (भाव - States of being): 5 types (Upsham, Kshaya, Kshaya-upasham, Audayika, Parinamika).
  • Avagahana (अवगाहन - Spatial extent/size).
  • Sthiti (स्थिति - Duration/Lifespan).
  • Yoni (योनि - Source/Origin): Encompassing 8.4 million types.

• Interrelationships (Samvedh): The text meticulously outlines the connections between these 36 "Dwaras." For instance, it details how specific karmic dispositions influence rebirths in different Gatis, how particular emotions (Kashayas) are linked to different Læśyās, and how various bodily and mental states (Yoga, Indriya, Manaḥparyaya Jñāna) influence the experience of different levels of existence and spiritual progress (Gunasthāna).

• Detailed Analysis: The book provides detailed breakdowns, often enumerating the specific types and subtypes of each category within different contexts (e.g., 563 types of souls, 12 types of Upayoga, 10 Pranas, 120 types of karmic bondage). It also frequently references and relies upon other key Jain scriptures like the Prajnapana Sutra, Jivabhigama Sutra, Pancha Sangraha, and others.

Purpose and Significance:

The "Samvedh Chatrishi" aims to provide a structured and comprehensive understanding of Jain cosmology and the dynamics of the soul's journey through the cycle of birth and death (Samsara). By detailing the 36 "Dwaras" and their interconnections, the text empowers individuals to understand the causal factors behind their experiences and to identify pathways for spiritual progress and liberation. The detailed breakdowns and cross-references to other scriptures highlight the rigorous analytical approach of Jain philosophy in understanding the multifaceted nature of existence.

Overall Impression:

The text is a highly technical and scholastic work, deeply rooted in the detailed analytical tradition of Jainism. It serves as a valuable reference for serious students of Jain philosophy seeking to grasp the complex interplay of various spiritual and material categories that shape the soul's existence. The effort to simplify and present these intricate concepts reflects a commitment to making profound spiritual knowledge accessible.