Shadashitika

Here's a comprehensive summary of the provided Jain text, focusing on the "Shadashitika" (षडशीतिक), also known as the Fourth Karmagrantha.

I. Introduction to the Shadashitika (The Fourth Karmagrantha)

• True Name: The text is known as the "Fourth Karmagrantha" due to its position in a series of six Karmagranthas. However, its original and proper name is Shadashitika.
• Meaning of Shadashitika: This name signifies that the text contains eighty-six (षडशीतिक) core verses (mūla gāthās).
• Alternative Name: It is also referred to as Sukshmartha Vichara (सूक्ष्मार्थ विचार), meaning "consideration of subtle meanings," as the author mentions the term "sukshma-arth-vichar" at the end of the text.
• Sausage of the Names: All three names are considered meaningful and appropriate for the text.

II. Context and Sangati (Connection) with Previous Karmagranthas

The Shadashitika logically follows the previous three Karmagranthas, addressing a gap:

1. First Karmagrantha: Discusses the number and vipāka (consequences) of primary and secondary karmic influxes (mūla and uttara prakṛti).
2. Second Karmagrantha: Details the number of secondary karmic influxes in each guṇasthāna (stage of spiritual development) regarding bondage (bandha), manifestation (udaya), intensification (udīraṇā), and existence (sattā).
3. Third Karmagrantha: Explains the ownership of bondage for secondary karmic influxes within each mārgaṇāsthāna (path of inquiry or analysis of sentient beings) based on guṇasthānas.

The Gap Addressed by Shadashitika: While the Third Karmagrantha discusses guṇasthānas in relation to mārgaṇāsthānas, it doesn't independently clarify which guṇasthānas are possible within which mārgaṇāsthānas.

Therefore, the Fourth Karmagrantha (Shadashitika) was composed to fulfill this specific inquiry and address other related curiosities, such as:

• The relationship between jīvasthānas (states of the soul), mārgaṇāsthānas, and guṇasthānas.
• Other topics within these categories, like yoga (activity/practices) and upayoga (attention/consciousness).

III. Core Contents of the Shadashitika

The text primarily focuses on three main sections or adhikāras:

1. Jīvasthāna (जीवस्थान): Discusses eight related topics.
2. Mārgaṇāsthāna (मार्गणास्थान): Discusses six related topics.
3. Guṇasthāna (गुणस्थान): Discusses ten related topics.

Additionally, the author considers the concepts of Bhāva (भाव) (states of being/affections) and Saṅkhyā (संख्या) (enumeration/quantity) as separate sections.

• Bhāva: Covers the topic of "states of being."
• Saṅkhyā: Covers the topic of "enumeration."

IV. Structure and Verse Distribution

The Shadashitika is structured as follows:

• Verses 2-8: Primarily deal with Jīvasthāna and its eight related subjects.
• Verses 9-44: Primarily focus on Mārgaṇāsthāna and its six related subjects.
• Verses 45-63: Primarily deal with Guṇasthāna and its ten related subjects.
• Verses 64-70: Exclusively discuss Bhāvas.
• Verses 71-86: Exclusively discuss Saṅkhyā.

V. Purpose and Philosophical Significance

The fundamental purpose of the Shadashitika is to:

• Describe the various states of embodied souls in the cycle of birth and death.
• Explain that many of these states are aupādhika (due to external causes), vaibhāvika (accidental/unnatural), or karma-kṛta (caused by karma), and are therefore temporary and to be discarded (heya).
• Highlight that there are also natural, permanent, and to be accepted (upādeya) states.
• Illustrate the soul's inherent tendency for development and how it evolves, sheds unnatural states, and manifests its natural potentials.

The text aims to help spiritual seekers distinguish between the soul's natural and unnatural states, making it highly beneficial for beginners and intermediate students of spiritual knowledge.

VI. Comparison with Other Karmagranthas (Ancient vs. New)

While both the ancient and new Shadashitika have eighty-six verses, the new version is titled "Sukshmartha Vichara." The ancient text's commentator called it "Pāgamic Vastuvichārā Sāra." Both focus on Jīvasthāna, Mārgaṇāsthāna, and Guṇasthāna as main sections and cover secondary topics similarly. However, the new text provides a more concise description of the main topics, dedicating more space to expanding on Bhāva and Saṅkhyā, which are almost entirely absent in the ancient version.

VII. Relation to Jain Scriptures and Other Traditions

• Connection to Āgamas and Pañcasaṅgraha: The Shadashitika's subject matter is entirely found within the Āgamas and Pañcasaṅgraha of the Shvetambara tradition, suggesting it may have been composed based on these earlier works. The translation provides references to specific sections of these texts.
• Comparison with Gommaṭasāra (Digambara Tradition): Gommaṭasāra, a prominent Digambara text, shares many topics with the Shadashitika, particularly within its Jīvakāṇḍa. However, the writing styles differ, and Gommaṭasāra is generally more detailed in its explanations of jīvasthānas, mārgaṇās, and upayogas. The translation includes cross-references to Gommaṭasāra to highlight similarities and differences.
• Comparison with Vedic and Buddhist Traditions: The text acknowledges that some topics, like guṇasthānas, have parallels in Vedic and Buddhist literature, although no single text in those traditions is considered equivalent in scope. The later sections delve into comparisons with Vedic philosophical concepts like the stages of spiritual development mentioned in texts like the Yoga Vāsiṣṭha and Patañjali's Yoga Sūtras, and Buddhist stages of spiritual progress (like Dharmānusāri, Srotāpanna, etc.). The text finds significant conceptual overlap, especially regarding the nature of ignorance, desire, suffering, spiritual development, and the attainment of liberation.

VIII. Detailed Explanation of Guṇasthānas (Stages of Spiritual Development)

A significant portion of the text is dedicated to explaining the fourteen guṇasthānas in detail. This section describes:

• Definition: Guṇasthānas are defined as the stages of progressive development of spiritual powers and the gradual unfolding of the soul's pure consciousness.
• Mechanism: Spiritual development is understood as the gradual shedding of obscuring karmic veils, with moha (delusion/attachment) being the primary obstacle.
• The Four Stages of Spiritual Development: The text broadly categorizes the fourteen guṇasthānas into three main states:
  1. Bahirātma-avasthā (बहिरात्म-अवस्था): The external-soul state (First three guṇasthānas), characterized by ignorance, delusion, and focus on the non-self.
  2. Antarātma-avasthā (अन्तरात्म-अवस्था): The internal-soul state (Fourth to Twelfth guṇasthānas), marked by increasing self-awareness, spiritual progress, and the weakening of delusion.
  3. Paramātma-avasthā (परमात्म-अवस्था): The supreme-soul state (Thirteenth and Fourteenth guṇasthānas), representing complete liberation and the manifestation of the soul's pure, inherent nature.
• Key Concepts: The explanation involves detailed discussions on concepts like granthibheda (breaking the knot of delusion), darśana-moha (delusion related to right perception), chāritra-moha (delusion related to right conduct), samyaṅgdarśana (right faith/perception), dharma-dhyāna (auspicious meditation), and śukla-dhyāna (pure meditation).
• Stages of Progress: The text outlines the journey through these stages, from the initial state of ignorance (First guṇasthāna) through various levels of overcoming karmic obstacles, culminating in the final liberated states. It describes the nature of the soul's experience at each stage, the interplay of desires and spiritual effort, and the eventual shedding of all karmic bondage.

IX. Yoga and its Relation to Guṇasthānas

• Definition of Yoga: Yoga is defined as the soul's action that is the principal cause of liberation, acting without delay. It involves auspicious mental states and activities.
• Origin of Yoga: Yoga is considered to begin when the soul's ignorance (mithyātva) starts to diminish, and its direction becomes aligned with the true path. This is associated with the final phase of worldly existence (charama pudgala-parāvarta).
• Types of Yoga: Jainism categorizes yoga into five types: adhyātma, bhāvanā, dhyāna, samatā, and vṛtti-saṅkṣaya. Patanjali's Yoga classifies it into samprajñāta (qualified) and asamprajñāta (unqualified).
• Relationship: Guṇasthānas describe the order of spiritual development, while yoga describes the means to achieve liberation. The stages of spiritual development are seen as a prerequisite for, and a progression towards, the ultimate practice of yoga. The text connects the four types of yoga (adhyātma to dhyāna) to samprajñāta and vṛtti-saṅkṣaya to asamprajñāta, mapping them onto the guṇasthānas.

X. Yogic Powers and Buddhist Parallels

The text briefly mentions yogic powers (like vaikriya-labdhi) as fruits of yoga, analogous to the siddhis described in Patanjali Yoga. It also draws parallels with Buddhist concepts of spiritual development and liberation stages, noting similarities in the progression from ignorance to enlightenment and the understanding of karmic bondage.

In essence, the Shadashitika is a profound exposition within Jain philosophy, detailing the intricate stages of spiritual evolution. It provides a systematic framework for understanding the soul's journey through various states, the obstacles it faces, and the path to ultimate liberation, connecting these concepts to broader philosophical inquiries within Indian traditions.