Shatjivnikay Me Tras Evam Sthavar Ke Vargikaran Ki Samasya

Here's a comprehensive summary of the Jain text "Shatjivnikay me Tras evam Sthavar ke Vargikaran ki Samasya" by Sagarmal Jain, presented in English:

This essay by Professor Sagarmal Jain delves into the complex historical issue of classifying Trasa (mobile) and Sthavara (immobile) beings within the Shatjivnikaya (the six categories of living beings) in Jain philosophy.

The core of the problem lies in the varying interpretations across ancient Jain Agamas and later commentaries regarding which of the six life forms – Earth (Prithvi), Water (Ap), Fire (Agni), Air (Vayu), Plants (Vanaspati), and Two-sensed beings (Dveendriyadi) – are considered Sthavara and which are Trasa.

Key Points and Historical Evolution:

• Ancient Concept: The concept of Shatjivnikaya is ancient in Jainism, appearing in texts like Acharyaanga, Rishibhashit, Uttaradhyayana, and Dashavaikalik. Jainism uniquely considers earth, water, fire, and air as inherently living, not just harboring life.
• The Core Problem: The central debate revolves around classifying these six life forms. While the modern consensus in both Shvetambara and Digambara traditions considers Earth, Water, Fire, Air, and Plants as Sthavara (five Sthavaras), this was not always the case.
• Acharyaanga: The Acharyaanga appears to classify Earth, Water, Fire, and Plants as Sthavara, and Air and Two-sensed beings as Trasa. This is inferred from the sequential discussion of harm caused to these life forms. The essay argues that if Air were Sthavara, it would have been discussed before Two-sensed beings.
• Rishibhashit: This text mentions Shatjivnikaya but doesn't elaborate on the classification.
• Uttaradhyayana: This text presents conflicting views within itself:
  • Chapter 26: Suggests Earth, Water, Fire, Air, and Plants are Sthavara, and Two-sensed beings are Trasa.
  • Chapter 36: Classifies the six into two categories. Earth, Water, and Plants are Sthavara, while Fire, Air, and Two-sensed beings are Trasa. This makes Fire Trasa, contradicting the Acharyaanga and aligning with later views.
• Dashavaikalik: Chapter 4, dedicated to Shatjivnikaya, seems to align with Chapter 26 of Uttaradhyayana, considering Earth, Water, Fire, Air, and Plants as Sthavara.
• Jivabhigama: This text classifies Earth, Water, and Plants as Sthavara, and Fire, Air, and Two-sensed beings as Trasa. Its commentator, Malayagiri, explains Trasa as beings that move out of desire or necessity, while classifying Air and Fire as Sthavara based on inherent nature but Trasa based on movement.
• Tattvarthasutra (Shvetambara Tradition): The Shvetambara recension of Tattvarthasutra and its commentary by Umaswati classify Earth, Water, and Plants as Sthavara, and Fire, Air, and Two-sensed beings as Trasa. This aligns with Chapter 36 of Uttaradhyayana.
• Tattvarthasutra (Digambara Tradition): The Digambara tradition, particularly in commentaries like Sarvarthasiddhi, firmly establishes the concept of Five Sthavaras (Earth, Water, Fire, Air, Plants).
• Panchastikaya by Kundakunda (Digambara): Kundakunda's view is presented as a point of divergence from the general Digambara consensus. He classifies Earth, Water, and Plants as Sthavara, but considers Air and Fire as Trasa, similar to the Shvetambara Tattvarthasutra and Uttaradhyayana. This suggests Kundakunda was closer to some ancient Shvetambara Agamas on this matter.
• Shatkhandagama (Digambara Tradition): The Dhavala commentary on Shatkhandagama attempts to reconcile different viewpoints. It rejects the idea that immobility is the sole criterion for Sthavara, as this would exclude mobile beings like Air and Water. Instead, it posits that the presence of Sthavara-nama-karma (the karma that leads to an immobile existence) is the defining factor. This interpretation supports the classification of all five (Earth, Water, Fire, Air, Plants) as Sthavara and refutes interpretations that might exclude Air or Fire based on their mobility.
• Historical Synthesis: The essay traces the historical evolution:
  • Acharyaanga likely considered Earth, Water, Fire, Plants as Sthavara, and Air, Two-sensed beings as Trasa.
  • Uttaradhyayana shifted Fire from Sthavara to Trasa, along with Air and Two-sensed beings. This change is attributed to observing the gradual movement of fire.
  • Later traditions, including the Shvetambara Tattvarthasutra and Kundakunda's Panchastikaya, followed this classification of Fire and Air as Trasa.
  • The general Digambara view and the Dhavala commentary eventually solidified the Five Sthavara concept, defining Sthavara by the presence of specific karma rather than solely by immobility.
• Reconciliation: The apparent contradictions are reconciled through:
  • Shvetambara: Distinguishing between Labdhi (inherent nature) and Gati (movement). Air and Fire are Sthavara by nature but Trasa by movement.
  • Digambara (Dhavala): Defining Sthavara by the influence of Sthavara-nama-karma.
  • Kundakunda's commentator (Jayasena): Using the concepts of Nischaya (ultimate reality) and Vyavahara (conventional reality). Earth, Water, and Plants are Sthavara by Nischaya, while Air and Fire, though classified in the Five Sthavaras, are conventionally considered Trasa due to their movement.

In conclusion, the essay highlights that the classification of Trasa and Sthavara has undergone significant evolution within Jain tradition. While early texts show some variations, particularly regarding Fire and Air, later traditions converged towards the established concept of Five Sthavaras, with different philosophical frameworks developed to reconcile textual differences and explain the nature of mobility and immobility. The core issue was how to account for the perceived movement of certain elemental beings within a system that sought to categorize all life forms.