Preface
Panchastikaya-Sangrah
written by Acharya KundaKunda is the gateway for entering into the subjects of
Jin-Siddhant and Jin-Adhyatma. In this scripture the basic introduction has
been provided of the worldly arrangement of different dravyas and their modes.
In fact without proper understanding of these it is not feasible to have right
understanding of Adhyatma and Siddhant as propounded by Jinendra Bhagwan.
Therefore it should be the first scripture to be studied before taking up
others dealing with Adhyatma etc.
The
introduction to Acharya Kunda Kunda has already been made in earlier blogs of
‘Essence of Samaysar’ and ‘Essence of Pravachansar’ hence we shall not repeat
them. Five main scriptures are credited to Acharya Kunda Kunda which are also
known as Paramagam and Panchastikaya-Sangrah is one of them. Acharya
Amritchandra has written commentaries on three of them i.e. Samaysar, Pravachansar
and PanchastikayaSangrah. The commentary on Panchastikaya-Sangrah goes by the
name Samay-Vyakhya. He organised this
Granth into two parts wherein the first part is description of six dravyas and
second part describes the Moksha Marga and the Nine Padarthas. This can be seen
in the chart enclosed.
The subject
of Panchastikaya-Sangrah is quite simple to follow and it provides a first
exposure of the many typical Jain philosophy words with which one should get
familiar in order to understand it properly.
My sincere apologies for any mistakes that might have been made inadvertently.
Gatha 1 : The one
who is worshipped by hundred Indras, whose speech is beneficial to all the
three Loks, sweet and clear, who is ordained
with infinite qualities and who has attained victory over the
birth-death cycle, obeisance to such Jinas.
Here
auspicious beginning is made with offering of Bhava Namaskar to Jinas in the
beginning of the shastra. These Jinas are worshipped by hundred Indras of which
40 are Bhavanvaasi, 32 are Vyantar, 24 are Kalpavasi, 2 Jyotishk, 1 human and 1
Tiryanch. Here four extraordinary qualities of Jina are described –
1) they only are worshipped by all
hundred of Indras.
2) Their speech reveals the path for
attainment of pure soul nature hence is beneficial. Provides happiness to the
jivas desirous of attaining real bliss hence is sweet. Describes all seven
Tattvas, Nine Padarthas, Six dravyas, five Astikayas without doubt-
delusion-uncertainty hence is clear.
3) Who are ordained with Keval Gyan
quality which has capability of knowing all the infinite
dravya-kshetra-kaal-bhava.
4) Who has attained victory over five
kinds of transmigration hence they do not need to do any more, in other words
they are KritaKritya.
Q: The
shastra by itself is Mangal then why is it required to offer Mangal to it ?
A: Just as
sun is offered mangal with lamp, ocean with water, Saraswati with prayer, in
the same way the Mangal is worshipped with mangal.
Gatha 2: I shall describe the Samaya ( scripture ), offering my obeisance to it,
which has been narrated by omniscient great Muni which is a means for salvation
from four types of Gatis and attainment of Nirvana.
Here Acharya
Kunda Kunda vows to describe the Samaya ( Agam or scripture) which is preached
by Aapt (omniscient). Since he is veetrag (detached) hence there cannot be any
doubt in its truth. This Agam is beneficial because it enables prevention from
taking birth in four types of worldly transmigration into Gatis of Manushya,
Tiryanch, Naraki and Deva. Further with realisation of pure soul substance, one can attain
Nirvana which implies freedom from dependence and attainment of independence.
Gatha 3: The description of Five Astikayas in the right spirit is Samaya- thus it
has been told by Jinavaras. That only is Lok beyond which Alok lies of the form
of immeasurable Akash form.
Here meaning
of the term ‘Samaya’ is described in three ways, namely word meaning, knowledge
meaning and substance meaning:
1) Word samaya means description of five
Astikaya uncorrupted with ragas etc.
2) With the destruction of Mithyatva,
the right knowledge of five Astikaya itself is right samaya i.e. knowledge form
samaya.
3) The conglomeration of five Astikaya
itself is the substance form samaya.
Here Acharya Kunda Kunda wishes to promote
knowledge form Samaya using words form samaya describing substance form samaya. The substance form samaya is divided
into two with Lok and Alok. The collection of Panchastikaya is equivalent to
Lok while beyond this Alok continues of the form of Akash which is non zero but
infinite in spatial dimension.
Gatha 4: Jiva, Pudgalakaya, Dharma, Adharma and Akash are permanent from aspects
of existence, not different from self and are Anu_Mahan .
Here the
term Anu_Mahan is introduced which implies one occupying several (two or more)
spatial Pradesh (elements). All the five are termed as Astikaya i.e.
occupying more than one spatial
elements. It may be noted that there are six Dravyas which include these five
and Kaal dravya which is not termed as Astikaya since it occupies single
spatial Pradesh only.
Now
Jiva, Dharma and Adharma dravya occupy
innumerable spatial Pradesh hence they are Anu_Mahan. Akash occupies infinite
spatial Pradesh hence that too is Anu_Mahan. Lastly the pudgala dravya by itself
occupies single spatial Pradesh with each dravya occupying a single Paramanu
Pradesh. However it has capability of joining with other pudgala dravya and
forming skandh which occupies two or more spatial Pradesh. Therefore it is deemed Anu_Mahan
from aspect of capability even though it really occupies single Pradesh.
The five
astikaya are described from aspects of Paryayarthika (modes) naya and Dravyarthika (substance) naya. From
aspect of Paryayarthika naya, these five dravya are existent in a form different
from self in some aspect. From aspect of Dravyarthika naya, they are not
different from existence just as fire is not different from heat.
Gatha 5: Those which have oneness with their different qualities and paryayas ( in
the aspect of time dimension and space dimension), they are Astikaya with which
the three Loks are occupied.
The
different manifestations of the substance are Paryayas while their specific
sameness are qualities. In every substance the nature of Utpad
(generation)-Vyaya (destruction)- dhrovya (permanence) is existent which is
observed from the aspect of destruction of one paryaya and generation of
another paryaya while remaining consistent from the aspect of quality. If the
substance were totally different from their qualities and paryayas then
something else would be destroyed, something else would be generated and
something else would remain permanent. In this way everything would be catastrophic.
Therefore the existence as described above is logical.
Further how
the Kaya nature transpires is disclosed. Jiva, pudgala, dharma, adharma and
akash occupy more than single Pradesh and are therefore having dimension having
Pradesh as elements, each of which is also a paryaya in spatial dimension. In
this way the five substances manifest in Kaya form. Although Paramanu by
itself does not have spatial dimension,
by capability it has spatial dimension hance that too is deemed as having Kaya
nature. In this way all substances other than Kaalanu have spatial dimensions,
thereby having Kaya nature.
Gatha 6: Those which manifest in the form of Bhavas of all the three periods of
time and are permanent, such Astikayas along with the Manifesting feature (Kaal) attain Dravya nature i.e.
these are six Dravyas.
Here five
Astikayas and Kaal are declared as Six Dravyas.
Dravya are
essentially the base for the coexisting qualities and sequentially manifesting
Paryayas being non-different from them just as fire is base and heat is
supported by it. The manifesting feature is denoted by Kaal and along with it
the five Astikayas constitute the six dravyas. All these manifest in the form
of bhavas of past, present and future but still they are not transient since in
spite of the manifestations they do not discard their inherent nature hence
they are permanent also.
The existence of Kaal dravya is inferred from the
changes observed in Pudgala etc. and that feature is called Manifestation by which the
paryayas of a dravya can be identified.
Gatha 7: They enter each other, give space to each other, mix together(like milk
and water), still they do not relinquish their own nature.
The six
dravyas are completely mixed with each other, still they do not deviate from
their nature. Therefore in spite of having property of manifestation, they are
permanent also. They do not become one. Although Jiva and karmas are said to
become one from aspect of Vyavahara naya, still they do not exchange their
natures.
Gatha 8: The existence is generation-destruction-permanence form, one, existent in
all substances, world form, infinite paryaya form and having opposite facet.
Here the
form of existence is described. Existence is denoted by the term ‘Satta’ .
Since everything in the universe has the nature of being general-specific at
the same time, it applies to existence also which are denoted by the terms
MahaSatta (General Existence) and
AvantarSatta ( Specific Existence).
Everything
existent is neither absolutely permanent nor absolutely transitory. An absolutely permanent thing
cannot have any manifestation and an absolutely transitory thing cannot have
property of recognition that this is the same thing. Therefore a thing
is permanent from some aspect enabling recognition, at the same time being destroyed
from some form and getting generated in some form. Thus the same thing is
having three states at the same time. Hence existence or Satta has the nature
of generation-destruction-permanence i.e. three states at the same time. That
existence is ‘one’ only since these three states denote the similarity of all
the substances. Further the existence is ‘existent in all substance’ since all
of them have the three states and cognition of ‘Satta’. This existence is of
the ‘form of the world’ since it encompasses
the entire universe. Lastly the Satta is infinite paryaya form since it
incorporates the manifestation of infinite dravyas within itself. Thus
concludes the description from aspect of MahaSatta (General Existence).
In spite of
this the existence has an opposite facet in the form of AvantarSatta (Specific
Existence). Which are detailed as follows:
1. If MahaSatta be called existence then the AvantarSatta shall be
called Non-Existence and vice versa.
2. MahaSatta has the form of
Generation-destruction-permanence, thus having ‘three states’. However the
generation of a substance is different state, destruction is different state
while permanence is of different state. Therefore of the three states the
AvantarSatta of each has individual state hence it can be called ‘Non-Three
states’.
3. The MahaSatta denotes existence in
all substances which is common in all hence is ‘one’. However each substance
has different existence with respect to each other. Therefor the AvantarSatta
are ‘many’.
4. MahaSatta is ‘existent in all
substances’ since all of them exist. Individually the substances are different
and so are their individual existence. Therefore the AvantarSatta is ‘existent
in one substance only’.
5. MahaSatta is ‘entire world form’
being existent in all. Since all substances are individual, the AvantarSatta is
‘single form’ only.
6. MahaSatta is existent in all Paryayas
, therefore it is ‘infinite paryaya form’ but all paryayas are not same
otherwise they do not have individuality. Therefore the existence of each
paryaya is different. Thus AvantarSatta of each paryaya is ‘ one paryaya form’.
In this
manner the opposite facets of MahaSatta and AvantarSatta are demonstrated.
Continued…..
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