Shaddravya Vichar Part 1

This is a comprehensive summary of the Jain text "Shaddravya Vichar Part 1" by Muni Buddhisagar, published by Adhyatma Gyan Prasarak Mandal. The text delves into the fundamental Jain concept of the six dravyas (substances).

Introduction and Purpose:

• The book aims to explain the concept of the six dravyas, which, when understood and believed in, leads to the attainment of samyaktva (right faith).
• It explains that the nine tattvas (realities) of Jainism can be encompassed within the six dravyas.
• The text is based on the teachings of the Tirthankaras and is presented in a way that is beneficial for spiritual progress.
• The author, Muni Buddhisagar, was inspired to write this book by the request of Shri Vakeel Mohanlal Himchandbhai of Padra village. The author clarifies that the book is a compilation from various scriptures to explain the six dravyas.
• The author expresses hope that this book will benefit others as it benefited Shri Mohanlalbhai and strengthen their faith in Jain principles.
• An apology is made for any errors due to limitations in understanding, requesting forgiveness from learned individuals.
• A recommendation is given to study this profound subject under the guidance of an experienced scholar (geetharth).

Core Concepts Explained:

The book systematically breaks down the understanding of the six dravyas and related concepts:

1. The Six Dravyas (Shaddravya):

   • The text introduces the six eternal dravyas: Dharmastikaya (substance of motion), Adharmastikaya (substance of rest), Akashastikaya (substance of space), Pudgalastikaya (substance of matter), Kaladravya (substance of time), and Jivastikaya (substance of soul/life).

2. Qualities (Guna) of the Dravyas:

   • Each of the six dravyas is described with its primary qualities.
     • Dharmastikaya, Adharmastikaya, Akashastikaya: All are formless (arupi), unconscious (achetana), inactive (akriya), and have a supporting quality (motion for Dharma, rest for Adharma, space/accommodation for Akash).
     • Pudgalastikaya: Is formless (arupi), unconscious (achetana), active (sakriya), and characterized by joining/separating and filling (milana-vikharana-rupa-purnagalana).
     • Kaladravya: Is formless (arupi), unconscious (achetana), inactive (akriya), and characterized by change and newness/oldness (navapurana-vartana-lakshana).
     • Jivastikaya: Possesses infinite knowledge (anantagnan), infinite perception (anantadarshan), infinite conduct (anantacharitra), and infinite vigor (anantavirya).

3. Modes/Variations (Paryaya) of the Dravyas:

   • Each dravya also has four modes (paryayas) that are described, such as bondage, region, particle, and agurulaghu for the first three astikayas and matter, and past, future, present, and agurulaghu for time, and specific qualities like non-obstruction for the soul.

4. Shared Qualities and Differences (Sadharmya and Viyadharmya):

   • The text highlights common qualities among dravyas. For example, agurulaghu is a common mode. Five dravyas (Dharma, Adharma, Akash, Pudgal, Kal) are formless, while Jiva is also formless. Five dravyas are unconscious, while Jiva is conscious. Jiva and Pudgal are considered active in a conventional sense.
   • The text elaborates on how specific qualities relate to each dravya and how they don't exist in others.

5. Nays (Standpoints):

   • The text discusses the importance of different nayavadas (standpoints) in understanding reality.
   • Nishchaya Nay (Real/Absolute Standpoint): Focuses on the inherent, eternal nature of substances.
   • Vyavahara Nay (Conventional/Relative Standpoint): Deals with the practical, empirical reality and how things appear in the world.
   • The book emphasizes that both nishchaya and vyavahara are necessary for complete understanding and that understanding the soul's true nature (nishchaya) is paramount for liberation.

6. Jiva vs. Ajiva:

   • The text distinguishes between Jiva (soul) and Ajiva (non-soul). Jiva is characterized by knowledge, perception, conduct, vigor, and consciousness. All other dravyas (Dharma, Adharma, Akash, Pudgal, Kal) are Ajiva.

7. Murt and Amurt (Corporeal and Incorporeal):

   • Pudgal is the only murt (corporeal) dravya. The other five are amurt (incorporeal).
   • The Jiva, in its pure state (Siddha), is incorporeal. However, embodied souls (samsari jivas) are considered corporeal due to their karmic coverings.

8. Sapra-deshi and Apradeshi (With and Without Regions/Parts):

   • Five dravyas (Dharma, Adharma, Akash, Jiva, Pudgal) are sapra-deshi (having parts or regions). Akash is infinitely extended.
   • Kaladravya is apradeshi (without parts).

9. Ek and Aneka (One and Many):

   • Dharma, Adharma, and Akash are considered "one" in their pervasive nature within the universe.
   • Jiva, Pudgal, and Kal (in terms of time units) are considered "many."

10. Kshetra and Kshetri (Field and Holder of the Field):

    • Akasha is the kshetra (field). The other five dravyas reside within it.

11. Pudgal and its Forms:

    • The text details how Pudgal atoms combine to form substances like iyanuk (two atoms), dviyanuk (three atoms), and further aggregates.
    • It explains the concept of varganas (classes of subtle matter) that are attracted by the soul, leading to the formation of different types of bodies (Audārika, Vaikriyika, Āhārika, Taijasa, Kārmana).

12. Nature of Causation:

    • The six dravyas interact based on their inherent properties, with Jiva being the primary agent of experience, and the others acting as its instruments or environment.

13. Nays and their Applications:

    • The book explains various nayavadas like Naigama, Sangraha, Vyavahara, Rjusūtra, Shabda, Samabhirudha, and Evambhūta and how they are used to understand the multifaceted nature of reality.

14. Pramanas (Means of Valid Knowledge):

    • It discusses pramanas such as Pratyaksha (direct perception) and Paroksha (indirect knowledge), including inference (anumāna), scripture (āgama), and analogy (upamāna).

15. Sapta-bhangi (The Seven-fold Syadvada):

    • The text introduces the principle of Syadvada, which states that statements about reality are conditional and depend on the perspective (naya). It explains the seven propositions (e.g., "is," "is not," "is and is not," "is indescribable") applied to the dravyas.

16. States of Being (Dasha):

    • The text outlines three states: Badhak (hindered/deluded), Sadhak (practitioner), and Siddha (liberated).

17. Avasthas of the Soul:

    • It describes the soul's states: Bahirātmā (external soul, identifying with the body), Antarātmā (internal soul, meditating on its true nature), and Paramātmā (supreme soul, fully liberated).

18. Four Types of Meditation (Dhyana):

    • Ārta Dhyāna (painful meditation) and Raudra Dhyāna (fierce meditation) are described as detrimental and leading to lower births.
    • Dharma Dhyāna (religious meditation) and Shukla Dhyāna (pure meditation) are presented as beneficial and leading to liberation. The text details the specific causes and manifestations of Ārta and Raudra dhyānas.
    • It outlines the four types of Dharma Dhyāna: Ājnāvichaya, Apāyavichaya, Vipākavichaya, and Samkhyānavichaya.
    • It describes the four types of Shukla Dhyāna: Prithaktva Vitarka Savichāra, Ekattva Vitarka Avichāra, Sūkshma Kriyā Apratipāti, and Uchchhinna Kriyā Anuvritti.
    • It also categorizes meditation as Padistha (contemplating the virtues of Tirthankaras etc.), Pindistha (meditating on the soul within the body), Rupastha (meditating on the formless soul with attachment to the concept), and Rūpātīta (meditating on the formless, liberated soul).

19. Fourfold Bhavanas (Meditations/Contemplations):

    • The text elaborates on the four Bhavanas that contribute to Dharma Dhyāna:
      • Maitri Bhavana (friendliness towards all souls).
      • Pramoda Bhavana (joy in virtuous beings and their actions).
      • Karuṇya Bhavana (compassion for suffering beings).
      • Mādhyastha Bhavana (equanimity towards all, without attachment or aversion).

20. Twelve Bhavanas (Contemplations):

    • The book lists and briefly explains the twelve contemplations that are crucial for spiritual progress:
      1. Anitya Bhavana (contemplation of impermanence).
      2. Aśaraṇa Bhavana (contemplation of being without refuge).
      3. Saṃsāra Bhavana (contemplation of the cycle of birth and death).
      4. Ekatva Bhavana (contemplation of being alone).
      5. Anyatva Bhavana (contemplation of the soul being separate from the body and possessions).
      6. Aśuchi Bhavana (contemplation of the impurity of the body).
      7. Āśrava Bhavana (contemplation of the influx of karmas).
      8. Saṃvara Bhavana (contemplation of stopping the influx of karmas).
      9. Nirjarā Bhavana (contemplation of shedding karmas).
      10. Lokaprakara Bhavana (contemplation of the structure of the universe).
      11. Bodhi Durlabha Bhavana (contemplation of the rarity of attaining right faith and conduct).
      12. Dharma Durlabha Bhavana (contemplation of the rarity of the true path).

21. Nine Tattvas (Realities):

    • The text mentions the nine tattvas: Jiva, Ajiva, Pudgala, Bandha (bondage), Āśrava (influx), Saṃvara (stoppage), Nirjarā (shedding of karma), and Moksha (liberation). It clarifies which are to be understood, renounced, and adopted.

22. General Principles:

    • The book emphasizes the eternal nature of the six dravyas in their fundamental essence, while their modes and interactions are subject to change.
    • Understanding the true nature of the soul and distinguishing it from karmic matter is highlighted as the path to liberation.
    • The text stresses the importance of study, contemplation, and adhering to the teachings of the Tirthankaras and scriptures.

Conclusion:

The book concludes with a prayer for the readers' spiritual progress and a reiteration of the author's dedication to disseminating Jain teachings. It acknowledges its debt to various scriptures and requests corrections from learned readers. The ultimate goal is for the reader to attain moksha (liberation) through the correct understanding and practice of these principles.