Shastrasar Samucchay

Here's a comprehensive summary of the Jain text "Shastrasar Samucchay" by Mohanchand, based on the provided PDF pages:

This text is a Hindi translation and detailed commentary on the "Shastrasar Samucchay" originally authored by Acharya Maghanandi, with a Kannada commentary by Acharya Deshabhushanji Maharaj. The reviewer, Dr. Mohan Chand, highlights that this work is motivated by the spirit of spreading scriptural knowledge (Shrutgyan).

The Significance of Shrutgyan and Acharyas: The text emphasizes the Jain tradition's emphasis on "Gyanachar" (conduct related to knowledge) as a primary duty of an Acharya, which includes self-study and encouraging others to do the same. Historically, Acharyas have been responsible for preserving and disseminating Shrutgyan, acting as translators of the teachings of the Tirthankaras. The Harivansha Purana is cited to explain this lineage of knowledge transmission from Tirthankara Vardhamana to Gautama Ganadhara and then to subsequent Acharyas, who are considered translators of omniscient pronouncements.

Acharya Deshabhushanji Maharaj's translation and commentary are described as a pure immersion of modern society in the flow of knowledge. His work is seen as a profound exploration of self-realization and self-knowledge, aiming for the universal spread of Lord Mahavir's teachings, the upliftment of humanity, and the removal of global unrest.

Structure of Shastrasar Samucchay: Following the Jain tradition of dividing scriptural knowledge into four "Anuyogas" (expositions), the "Shastrasar Samucchay" is structured accordingly:

1. Prathamanuyoga (First Exposition):

   • This section deals with historical narratives and the discussion of ultimate knowledge. It covers concepts like the 63 Shalaka Purushas (distinguished personalities), the classification of time, Kalpavrikshas (wish-fulfilling trees), fourteen Kulkaras (progenitors), sixteen Bhavanas (mental states), twenty-four Tirthankaras, thirty-four Atishayas (extraordinary attributes), five great auspicious events, four destructive karmas, eighteen blemishes, eleven Samavasharana lands, twelve Ganadharas, twelve Chakravartis, nine Vasudevas, nine Naradas, and eleven Rudras.
   • Acharya Deshabhushanji Maharaj has simplified these complex topics for the general public. His commentary goes far beyond mere references, transforming the original verses and their Kannada commentary into engaging and spiritually inspiring discussions. For instance, the brief mention of "Chaturvishati Tirthankaraha" (Twenty-four Tirthankaras) in the original text is expanded by Acharya Deshabhushanji into approximately 35 pages, detailing the entire history of the Tirthankaras, related divine beliefs, their various lives, and ascetic practices. He uses storytelling to explain historical events, like the animosity between the being who was Kamatha and Tirthankara Parshvanatha.
   • A significant point highlighted is the assertion that Vasupujya, Mallinath, Neminath, Parshvanatha, and Mahavira were Bala Brahmacharis (celibates from childhood), taking monastic vows in their youth. Acharya Deshabhushanji supports this by referencing the Shvetambara text "Avashyak Niyukti," suggesting that even in the Shvetambara tradition, these five Tirthankaras were considered Bala Brahmacharis. He also provides information on the initiation locations, times, and companions of the Tirthankaras.

2. Karananuyoga (Second Exposition):

   • This section primarily deals with cosmology, the structure of the universe, the cycles of time, and the four types of existence (Gatis). It describes the division of the universe into three realms (Lokas), seven hellish realms, the land of Adhai Dweepa (two and a half continents), the human realm, ninety-six Kukshibhogabhoomi (regions of lesser enjoyment), and the Vaimanika deities.
   • The commentary on the opening verse "Atha Trividho Lokaha" (Now, the threefold universe) clearly explains the Adholoka (lower realm), Madhyaloka (middle realm), and Urdhvaloka (upper realm). The universe is described as an eternal, uncreated, naturally existing expanse of space within which all substances (Dravyas) are contained.
   • The text elaborates on the Jain cosmological view: the Adholoka is seven rajus high and houses the Bhavanavasi deities and hell-dwellers. The Madhyaloka extends from the base to the upper parts of the Maha Meru mountain and is one hundred thousand yojanas high, supporting continents and oceans. The Urdhvaloka extends from the Panchachalika to a height slightly less than seven rajus and is the abode of heavens and deities.
   • Illustrative diagrams are used to clarify the Jain mythological beliefs about the realms and continents.
   • Acharya Deshabhushanji takes particular interest in the Urdhvaloka, providing a comprehensive introduction to astrology when discussing the position of stars. This section includes discussions on the 'Avkahada' cycle, ascendant lords, calculation of auspicious times, the sixty-year cycle, six seasons, twelve months, two fortnights, thirty lunar days, seven weekdays, twenty-eight lunar mansions, twenty-six yogas, eleven karanas, planets, and calendrical methods.
   • The practical utility of astrology is emphasized, with discussions on favorable and unfavorable planetary influences for events like housewarming, travel, and marriage. The text also references popular astrological texts like "Muhurta Chintamani" to explain auspicious combinations for good deeds and provides a concise and insightful overview of planetary transits and their effects.

3. Charananuyoga (Third Exposition):

   • The primary aim of this section is to guide individuals away from sinful conduct towards righteous conduct. It focuses on the ethical conduct of laymen (Shravakas) and ascetics (Munis).
   • The "Shastrasar Samucchay" discusses topics such as five Labdhis (powers), twenty-five blemishes, eleven Pratimas (vows of a householder), eight Mulgunas (fundamental virtues), twelve vows, five Aticharas (infringements of vows), six karmas, types of ascetics, Sallekhana (voluntary fast unto death), Yati Dharma (conduct of an ascetic), Mahavratas (great vows), twelve types of penance, ten types of devotion (Bhakti), four types of meditation, and eight types of Riddhis (supernatural powers).
   • Regarding the eight Mulgunas, Acharya Deshabhushanji clarifies the differing opinions among Jain scholars. While the Kannada commentator considered the five Anuvratas (minor vows) along with the renunciation of intoxicants, meat, and honey as the eight Mulgunas, Acharya Deshabhushanji presents a more comprehensive view. He cites another scholarly perspective which includes the renunciation of intoxicants, five Udumbar fruits, meat, and honey, along with compassion for living beings, not eating at night, worshipping the enlightened Tirthankaras, and drinking water filtered through cloth. He states that a householder cannot be considered Jain if even one of these eight fundamental virtues is lacking.
   • The text also lists ten types of Vaiyavruttya (respectful service), including service to Acharyas, Upadhyayas, ascetics weakened by vows, diligent disciples, ascetics suffering from various diseases, disciples of elder ascetics, the monastic community, the four-fold sangha, newly initiated ascetics, and agreeable ascetics.
   • The section also systematically details where external devotional practices should be performed. The "Ten Devotions" are presented as a distinct section, enhancing the work's stature. These include devotion to Padhi (learned ones), Siddhas, Shrut (scriptures), Charitra (conduct), Yoga, Acharyas, the Five Gurus, Tirthankaras, Shanti (peace), Samadhi (concentration), Nirvana (liberation), Nandishwar, and Chaturdigvandana (veneration of the four directions). These illuminate the nature and history of Jain devotion.
   • The etymology of the word "Aham" is explained: 'A' represents supreme knowledge, 'R' signifies the observer of the entire universe, 'H' denotes infinite strength, and the dot (bindu) signifies supreme happiness.
   • Acharya Deshabhushanji's commentary clarifies how "Om" is derived from the initial letters of the five Paramestins (exalted beings) – Arhat, Siddha, Acharya, Upadhyaya, and Muni – forming the sacred syllable. The explanation of the "Acharashvasutra" is also illustrated with numerous examples. The glory of ascetic conduct is described using analogies, such as a farmer who desires only paddy also receiving straw and stalks, similarly, a virtuous soul striving for liberation effortlessly attains positions like Indra, Dharanindra, and Narendra. Therefore, from the perspective of asceticism, sensory pleasures are fleeting, while the bliss of liberation is eternal. Rightly-guided beings always desire eternal happiness and remain absorbed in their true self with a desireless attitude. In essence, the Charananuyoga chapter of the "Shastrasar Samucchay," with Acharya Ratna Shri Deshabhushanji Maharaj's discourse, significantly inspires the propagation of Jainism in the present context.

4. Dravyānuyoga (Fourth Exposition):

   • This is a path-to-liberation exposition that focuses on the investigation of fundamental principles (Tattvas) such as soul (Jiva), non-soul (Ajiva), merit (Punya), demerit (Papa), bondage (Bandha), and liberation (Moksha) through logic, pramāṇas (means of valid knowledge), and nayavāda (theory of perspectives).
   • Another definition of Dravyānuyoga is proving the existence of substances through pramāṇas. This section of the "Shastrasar Samucchay" covers six Dravyas (substances), five Astikayas (essential categories of existence), seven Tattvas (realities), six Padarthas (entities), four Nikshepas (modes of classification), various types of knowledge, Saptabhangi (the sevenfold prediction), five Bhavas (states), eight karmas, Asrava (influx of karmas), Bandha (bondage), Samvara (cessation of influx), Nirjara (shedding of karmas), and Moksha (liberation).
   • As the name suggests, "Dravyānuyoga" prioritizes the concept of Dravya. The commentary begins with "Atha Shad Dravyani" (Now, the six substances). Acharya Deshabhushanji Maharaj offers a critical analysis of the definition of a Dravya. He explains that a Dravya is that which undergoes change, possessing attributes of existence, and is characterized by origination, decay, and permanence.
   • Addressing various queries about Dravyas, Acharya Shri explains that the origination and decay occurring in the six substances every moment is called Vartana (motion/transition). Although all substances undergo changes through their respective modifications, their external causes are emotions like anger, and their material causes are tastes, etc. The movement from one place to another is called Kriya (action), which is found in Jiva and Pudgala. That which is of long duration is called 'Para' and that which is of short duration is called 'Apara'.
   • Commenting on the Saptabhangi sutra, Acharya Shri states that all seven propositions are true from a conditional perspective ("kancith"), hence the addition of the word "Syāt" (perhaps/possibly). If these are considered absolute, they are false.
   • Righteous faith (Samyagdarshan), right knowledge (Samyagjnana), and right conduct (Samyagcharitra) are the three causes of liberation, which is of two types: Dravya Moksha (material liberation) and Bhava Moksha (spiritual liberation). Attaining the state of Arhat through the destruction of destructive karmas is Dravya Moksha. Attaining the state of Arhat with infinite knowledge, perception, bliss, and energy is Bhava Moksha. Acharya Shri clarifies that Moksha is freedom from karma, the destruction of karma, the soul's separation from karma, the realization of the soul's true nature, or liberation from all karmas – all these statements are synonymous. Thus, victory over all external influences is Dravya Moksha, and this is what should be pursued.

Conclusion: In conclusion, the review emphasizes that Acharya Deshabhushanji Maharaj's work goes beyond mere translation of Acharya Maghanandi's "Shastrasar Samucchay" and its Kannada commentary. He has, in effect, created an independent commentary. Through his simple teachings, detailed explanations, varied styles of discourse, profound scriptural and symbolic analysis, and illustrative formats, he has presented Jain philosophy, traditions, and ancient divine beliefs in a modern style, using "Shastrasar Samucchay" as a framework. This published edition is presented as a concise encyclopedia of Jain religion, philosophy, history, and culture – a valuable repository that familiarizes individuals inspired by Jainism with its ancient traditions and beliefs in a modern way.

The review also touches upon the historical context of the work. Acharya Maghanandi is believed to have lived in the 13th century when Indian philosophy, including Jain philosophy, had moved away from original thinking. The need of the time was to present existing knowledge in a simple and concise manner, leading to the creation of "Prakaran Granthas" (treatise-like texts). "Shastrasar Samucchay" appears to have been written for this purpose, summarizing the philosophical essence of the four Jain Anuyogas. While Kannada and Sanskrit commentaries aimed to elaborate on this, Acharya Deshabhushanji Maharaj's Hindi commentary represents a significant effort to expand upon the concise sutras, immersing them in the vast ocean of Jain Shrutgyan. His commentary suggests that Jain philosophical thought remains vibrant today.