Shatkhandagama Pustak 11 - Book Summary

Here is a comprehensive summary of the provided Jain text, Shatkhandagama Pustak 11, focusing on its content as indicated by the title and table of contents:

Book Title: Shatkhandagama Pustak 11 Authors: Pushpadanta, Bhutabali, Hiralal Jain (Editor), Balchandra Shastri (Co-editor), A. N. Upadhye (Cooperation) Publisher: Jain Sahityoddharak Fund Karyalay, Amravati Catalog Link: https://jainqq.org/explore/001405/1

Overall Context: This volume, Pustak 11, is part of the monumental Shatkhandagama, a foundational text in Jain philosophy, with the esteemed Dhavala commentary by Virasena. Specifically, it delves into the "Vedana" (suffering/pain) section of the Shatkhandagama, following the previous volume which covered the initial four "Anuyogadwaras" (analytical treatises) related to Vedana Nakshepa. This volume focuses on the subsequent two Anuyogadwaras within the larger Vedana Mahadhikar:

Vedana Kshetra Vidhana (Configuration of the Field of Suffering): This Anuyogadwara explores the spatial extent or "field" occupied by suffering (karma manifestation) in Jain cosmology and ontology.
Vedana Kala Vidhana (Configuration of the Time of Suffering): This Anuyogadwara examines the temporal duration or "time" associated with suffering (karma manifestation).

Summary of Content:

1. Vedana Kshetra Vidhana (Configuration of the Field of Suffering):

Introduction to Kshetra (Field): The text begins by defining "Kshetra" and its four types: Nama (Name), Sthapana (Establishment), Dravya (Substance), and Bhava (Mode). It clarifies that Dravya Kshetra is further divided into Agama (scriptural authority) and No-agama (non-scriptural). No-agama Dravya Kshetra is identified as Akash (space), which is dualistic: Lokakasha (finite space) and Alokakasha (infinite space). The authority for designating space as a "field" is explained through its inherent characteristic of being the location for the existence of all substances.
Focus on No-agama Dravya Kshetra: The primary focus is on No-agama Dravya Kshetra, specifically the space occupied by the eight types of karma. The term "Vedana" refers to the essence of these eight karmic substances. The "field" of this Vedana is the space it occupies.
Anuyogadwaras within Kshetra Vidhana: This Anuyogadwara is structured into three main sections:
- Padamimamsa (Analysis of Categories/Stages): Similar to the Dravya Vidhana in the previous volume, this section analyzes the thirteen categories (Pada) related to the field of suffering for each of the eight karmas. These categories include Uttarashta (highest), Anuttara (not highest), Jadhanya (lowest), Ajadhanya (not lowest), Sadia (with beginning), Anadia (without beginning), Dhruva (permanent), Adhruva (impermanent), Oja (force/energy), Yugma (paired), Oma (deficient), Vishta (specific), and Nom-novishta (non-specific). The text extensively discusses the exemplars and conditions under which each karma's suffering falls into these categories. For example, it describes the Mahamatsya (great fish) in the Svayambhuramana Ocean as an exemplar for the Uttarashta (highest) field of Jnanavarana karma.
- Swamitva (Ownership/Sovereignty): This section, also mirroring the Dravya Vidhana, elaborates on the ownership of these fields of suffering. It categorizes ownership into that related to the Jadhanya (lowest) Pada and the Uttarashta (highest) Pada. It then details the specifics of No-agama Dravya Kshetra Jadhanya and Uttarashta, including their classifications based on Ogha (general category) and Adesha (specific category), and further analyzes them based on Dravya, Kshetra, Kala, and Bhava. The text provides elaborate examples for the owners of these exceptional conditions.
- Alpabahutva (Minority and Majority): This section deals with the comparative quantities of souls experiencing these various fields of suffering concerning the Jadhanya, Uttarashta, and combined Jadhanya-Uttarashta categories. It also includes a detailed discussion by Virasena on the "Avagahana Dandaka" (classification of embodied states based on spatial occupation) across all living beings.

2. Vedana Kala Vidhana (Configuration of the Time of Suffering):

Introduction to Kala (Time): The text begins by outlining the seven types of Kala: Nama (Name), Sthapana (Establishment), Dravya (Substance), Samachar (Usage/Practice), Addha (Time Span), Pramana (Measure), and Bhava (Mode). It distinguishes between Dravya Kala (eternal time, the Kalaanu or fundamental particles of time, which are formless and eternal) and Ava-dravya Kala (perishable time), which is further classified into Sachin (animate), Achin (inanimate), and Mishra (mixed). Samachar Kala is divided into Laukik (worldly) and Lokottara (transcendental). Addha Kala refers to Past, Present, and Future, while Pramana Kala involves measures like Palyopama and Sagaropama.
Focus on Dravya Kala: The primary focus is on the time duration associated with the eight karmas.
Anuyogadwaras within Kala Vidhana: Similar to the previous Anuyogadwaras, this section is also structured into three main parts:
- Padamimamsa (Analysis of Categories/Stages): This part analyzes the thirteen categories (Uttarashta, Anuttara, Jadhanya, Ajadhanya, Sadia, Anadia, Dhruva, Adhruva, Oja, Yugma, Oma, Vishta, Nom-novishta) in relation to the temporal aspect of suffering for each karma. It meticulously explains how each karma's suffering can be classified within these temporal categories, providing numerous examples. For instance, it discusses the temporal classification of Jnanavarana karma's suffering for beings in different states of existence and spiritual development.
- Swamitva (Ownership/Sovereignty): This section details the owners of these temporal configurations of suffering. It elaborates on the specific conditions (e.g., lifespan, stage of spiritual development, type of existence) of beings who experience the Jadhanya, Uttarashta, and other temporal categories of suffering for each karma. Virasena's commentary provides detailed explanations and counter-arguments regarding the precise temporal conditions.
- Alpabahutva (Minority and Majority): This section quantifies and compares the number of souls experiencing these temporal states of suffering across different categories and types of beings. It offers detailed calculations and comparisons for the eight karmas, differentiating between various stages of spiritual development and modes of existence.

Key Themes and Significance:

Detailed Ontological and Cosmological Analysis: The Shatkhandagama, with Virasena's Dhavala commentary, is renowned for its highly detailed and systematic analysis of Jain metaphysics, ontology, and cosmology. This volume continues that tradition by meticulously dissecting the spatial and temporal aspects of karma and suffering.
Systematic Classification: The work follows a rigorous structure through the Anuyogadwaras (Padamimamsa, Swamitva, Alpabahutva) to systematically classify and analyze complex spiritual concepts.
Viratesna's Dhavala Commentary: The presence of Virasena's Dhavala commentary is crucial. It clarifies, elaborates, and often engages with potential philosophical nuances or alternative interpretations, making the profound concepts of the original Shatkhandagama more accessible.
Emphasis on Karma Theory: The entire discussion is deeply rooted in Jain karma theory, explaining how the manifestation of suffering is intricately linked to the specific types of karma, their potencies, spatial configurations, and temporal durations.
Scholarly Editing: The volume is edited by Dr. Hiralal Jain, with assistance from Pandit Balchandra Shastri and cooperation from Dr. A. N. Upadhye, indicating a high standard of scholarship in its preparation, including translations, comparative notes, and indexes, making this ancient text available and understandable to modern readers.

In essence, Shatkhandagama Pustak 11 provides an exhaustive and intricate exploration of the spatial and temporal dimensions of karma and suffering within the Jain philosophical framework, offering deep insights into the subtle workings of the universe according to Jain tradition.