Shwetambar Tatha Digambar Ke Saman Asaman Mantavya - Book Summary

Here's a comprehensive summary of Sukhlal Sanghavi's "Shwetambar tatha Digambar ke Saman Asaman Mantavya," based on the provided text, highlighting the shared and differing views between the Shvetambar and Digambar traditions of Jainism:

Book Title: Shwetambar tatha Digambar ke Saman Asaman Mantavya (Shared and Differing Views of Shwetambars and Digambars) Author: Sukhlal Sanghavi Publisher: Z_Darshan_aur_Chintan_Part_1_2_002661.pdf (Likely from a collection titled "Darshan aur Chintan Part 1")

This text, written by Sukhlal Sanghavi, analyzes the similarities and differences in doctrines and terminology between the two major branches of Jainism: the Shvetambars and the Digambars. The author systematically presents points of agreement and divergence, drawing from various Jain scriptures.

I. Shared Views (Saman Mantavya):

The text outlines numerous areas where the Shvetambar and Digambar traditions hold similar or identical views. These include:

Definition of the Soul (Jiva): Both traditions interpret the concept of the soul similarly from both the ultimate (Nishchay) and conventional (Vyavahar) perspectives.
Margana Sthan (Categories of Exploration): The definition of the term "Margana Sthan" is the same in both sects.
Guna Sthan (Stages of Spiritual Progress): While the style of explanation in Karma Granth and Jiva Kanda might differ slightly, there is no fundamental philosophical distinction in the meaning of Guna Sthan.
Upayoga (Consciousness/Activity): The nature of "Upayoga" is considered the same in both traditions.
Incomplete Sentient Beings (Aparyapt Sangyi): Although Karma Granth counts three Guna Sthan for incomplete sentient beings while Gommatasar lists five, this numerical difference is considered relative and thus not a substantial disagreement in essence.
Sentience/Non-Sentience of Omniscient Beings (Kevali): The application of the terms "Sangyi" (sentient) and "Asangyi" (non-sentient) to omniscient beings is consistent across the scriptures of both traditions.
Form of Air-bodied Beings (Vayukaya): The opinion that the bodies of air-bodied beings are flag-shaped is accepted by both sects.
Duration of Shedding/Obscuring Consciousness (Chhadmasthika Upayoga): The temporal limit of shedding/obscuring consciousness (Chhadmasthika Upayoga) is considered "antarmuhurta" (less than a moment) by both traditions.
Nature of Bhavleshya (Dispositional Sub-types of Karma): Many aspects of Bhavleshya, including its nature and examples, are considered similar in both traditions.
Meaning and Basic Verses of the Fourteen Marganas: The meaning of the fourteen Marganas and their root verses are the same in both traditions.
Definition of Samyaktva (Right Faith): The definition of Samyaktva is considered equivalent in both traditions.
Nature of Food (Ahar): While the explanations might differ slightly, the fundamental nature of food (Ahar) is considered to have no essential difference. Shvetambar texts generally describe three types of food, while Digambar texts sometimes mention six.
Pariharvishuddh Sanyam (Austerities for Purified Restraint): Aspects like the age of the eligible person, necessary knowledge, who it can be received from, and rules for movement are largely similar in both traditions.
Kshayik Samyaktva (Destruction-based Right Faith): The view that Kshayik Samyaktva occurs in an eternal human being is acceptable to both traditions.
Causal Mind in Omniscient Beings (Kevali): The connection of a causal mind (Dravya Man) to omniscient beings is accepted by both traditions.
Dual Nature of Knowledge/Ignorance in Mishra Samyagdrushti: The Gommatasar also holds the view of the dual nature (knowledge and ignorance) of activities like Mati, etc., in the Mishra Samyagdrushti stage.
Number of Gestating Humans: The number "twenty-nine" indicating the count of gestating humans is consistent in both traditions.
Dominance of Sensory Beings: The greater prevalence of two-sensed and above beings in the sensory category (Indriya Margana) and of fire-bodied beings, etc., in the elemental category (Kaya Margana) is equally accepted by both traditions.
Number of Dispositions in Crooked Movement (Vakragati): The number of dispositions in crooked movement is the same in both traditions. While some Shvetambar texts mention a dissenting view of four dispositions, this is not found in Digambar texts. The duration of cyclic movement (Chakragati) is also the same. The concept of being without food during crooked movement is considered from both conventional and ultimate perspectives, with the Shvetambar view aligning with Tatvartha and the Digambar view also with Tatvartha, indicating no true difference.
Omniscient Beings' Ability to Take Food: The ability of omniscient beings to take food, the cause of which is the ripening of unfavorable karma and the acceptance of physical matter, is accepted by both traditions.
Consideration of Soul-based States: The discussion of soul-based states in Karma Granth and Panchasangraha is largely similar to the description in Gommatasar.
Number of Activities in Guna Sthan: The number of activities in Guna Sthan is the same in Karma Granth and Gommatasar.
Acceptance of Sasadan Bhava in Ekendriya: Both Shvetambar and Digambar texts have differing opinions on whether Sasadan Bhava (a state of partial delusion) is accepted or not in one-sensed beings (Ekendriya).
Causes of Karma Bond: Shvetambar texts mention four, two, or five causes of karma bondage, all of which are also described in Digambar texts.
Sub-divisions of Bond Causes: The further subdivisions of bond causes are similar in both traditions.
General and Specific Bond Causes: The consideration of general and specific causes of karma bondage is present in the scriptures of both traditions.
Meaning of "Roop" for a Number: The word "Roop" used in the sense of a number is found in the texts of both traditions.
Kshepa (Inhibitions): The ten and six Kshepas mentioned in Karma Granth are also present in Trilokasara.
Underlying Causes of Uttar Prakriti: The discussion of the underlying causes of Uttar Prakriti in Sarvarthasiddhi, though slightly different from Panchasangraha, is essentially the same.

II. Differing Views (Asaman Mantavya):

The text also highlights significant divergences in beliefs and terminology:

Vaikriya Body of Fire-bodied Beings: Shvetambar texts do not mention the Vaikriya body for fire-bodied beings (Tejahkaya), whereas Digambar texts do.
Sentience and Non-Sentience (Samshi-Asamshi): The application of the terms "Samshi" (sentient) and "Asamshi" (non-sentient) differs between the two traditions. Shvetambar texts provide a detailed description of terms like "Hetuvadopadeshiki," which are not found in Digambar texts.
"Karan Paryapt" vs. "Nivrittyaparyas": The Shvetambar term "Karan Paryapt" is equivalent to "Nivrittyaparyas" in Digambar scriptures, with variations in their specific explanations.
Order of Omniscience and Omniscience (Keval Gyan and Keval Darshan): Shvetambar traditions present three views on the sequence, simultaneity, and non-duality of Keval Gyan and Keval Darshan. Digambar traditions, however, only accept the view of simultaneity.
Kashaya (Passions) in Relation to Leshya and Lifespan: The fourteen and twenty classifications of Kashaya mentioned in Gommatasar concerning Leshya and lifespan are not found in Shvetambar texts.
Oupashamik Samyaktva in Aparyapt State: Shvetambar texts present two viewpoints on the presence or absence of Oupashamik Samyaktva in an incomplete state, while Gommatasar only accepts the former.
Number of Guna Sthan in Ajna-Trik: Karma Granth offers two viewpoints on the number of Guna Sthan in Ajna-Trik (three types of ignorance), whereas Gommatasar presents only one.
Number of Hell-dwellers: The number of hell-dwellers described in Gommatasar differs from that in Karma Granth.
Form and Location of Causal Mind: The form and location of the causal mind are considered different in the Digambar tradition compared to the Shvetambar tradition. The Rajvartika also elaborately explains the external and internal causes of the three types of yoga.
Number of Yogic Activities for Manahparyaya Gyan: The number of yogic activities for Manahparyaya Gyan is not the same in both traditions. Shvetambar scriptures use three terms for a particular meaning: "Ayojikakaran," "AvyavajitaKaran," and "Avashyakakaran," while Digambar scriptures use only one term, "AvyavajitaKaran."
Nature of Time: Shvetambar traditions consider Time to be both an independent substance and an imputed one, with varying descriptions of its nature not being uniform in both traditions.
Number of Yogic Activities in Certain Guna Sthan: The number of yogic activities in certain Guna Sthan differs in Gommatasar compared to Karma Granth.
Knowledge and Ignorance in the Second Guna Sthan: Shvetambar texts present two views on accepting knowledge and ignorance in the second Guna Sthan, while Gommatasar only accepts the latter.
Number of Leshyas in Guna Sthan: Shvetambar texts have two viewpoints regarding the number of Leshyas in Guna Sthan, while Digambar texts have only one.
Rebirth of a Soul with Samyaktva into Female Form: The Digambar tradition accepts that a soul that dies with Samyaktva does not take birth as a female. However, this view is not acceptable to the Shvetambar tradition because it acknowledges Lord Mallinath's birth as female with Samyaktva.

In conclusion, Sukhlal Sanghavi's work provides a detailed comparative analysis, underscoring that despite theological and terminological differences, the core philosophical tenets of Jainism are largely shared between the Shvetambar and Digambar traditions, with notable exceptions in specific doctrinal interpretations.