GRANTHRAJ SHRI PANCHADHYAYI---01

 

Preface

As the name indicates that it was intended to be written as Granthraj i.e. the king amongst the Granths having five Adhyaya (chapters). Unfortunately it remained incomplete and even the divisions of chapters was not indicated in the written portion. It is surmised that the portion so far available is equal to one and a half adhyaya only. From this one can imagine the type of granth which was conceived by the author to create. Amongst the Adhyatma granths it is one of the foremost and quoted most extensively. Being incomplete granth, even the name of the author is not known. Based on the writing style it was  inferred to be written  by Acharya Amrit Chandra. However lately it is believed to be written by Pande Rajmalji around 400 years back.

The available granth has two parts. The first one deals with Dravya and other describes Samyaktva. In the first book the description of Dravya-Guna-Paryaya has been carried out in detail in 768 shlokas. This chapter also deals with Praman-Naya-Nikshepa extensively. In the second chapter the form of Jiva, Samyaktva and its eight Angs (parts) and eight karmas etc. in 1141 shlokas which is particularly useful for knowing the characteristics of jiva.

This Granth has been adorned with Teeka written by three authors . In 1918 Pandit Makkhanlalji , in 1932 by Pandit Devakinandanji and in 1996 by Pandit Sarananam ji.

This book is divided into two Khands. The first one has three volumes and the second Khand has four volumes and thus the volumes have been numbered sequentially from one to seven. The contents of these volumes is described here-

First Khand – First Volume -  Description of Substance  (1-260 )

                        Second Volume - Narration of the Anekant state of substance (261-502)

                         Third Volume - Naya Praman Nikshep Description (503-768)

Second Khand – Fourth Volume - Description of Vishesh Substance  (769-1142)

                              Fifth Volume- Description of Samyak Darshan (1143-1588)

                              Sixth Volume- Savikalpa Nirvikalpa Samyaktva (1589-1706)

                              Seventh Volume - Description of 53 Bhavas of Soul ( 1707-1909)

FIRST KHAND /FIRST VOLUME

Inclusive of Adhyatma Chandrika Commentary

1.     Description of Substance ( Upto Shloka 260)

Invocation (Deva)

1.Shloka  – Which is divided into Five Chapters, authoring such Granthraj in accordance with my Kshayopasham Shakti, I offer obeisance to Bhagwan shri Mahaveer whose words were cause for realisation of substances.

Bhavartha – Just as even a person having eye-sight cannot view the substances without illumination, in the same way although all the Jiva etc. things are established eternally on their own, even then their real nature cannot be realised by the ignorant people blinded by the darkness of Moha without assistance of sermon of Jina. Hence the author says that the divine words of Bhagwan shri Mahaveer Swami have been the real cause for realisation of nature of substances. Hence I offer obeisance to him . With this the author has hinted of the attainment of Deshana Labdhi also since without the preachment of Gyani Guru the real realisation of substances cannot be attained. Such is the procedure for offering thanksgiving towards nimitta. In reality the nature of things is such that the moment the Jiva has the capability of real attainment of knowledge, at the same  time the preachment of real Gyani Guru also occurs due to own reasons as a rule. ( Agyanis only believe Agyani to be  Guru). 

This Granth is no ordinary Granth but is a king of sorts amongst the shastras of Dravyanuyoga, hence the author has named it as Granthraj himself.

Invocation (Deva Guru)

2.Shloka  -  Further I offer obeisance to 23 Tirthankaras and Infinite Siddhas also. I also pay respect to Dharmacharya, Dharma Teacher, Dharma Sadhu – these three types of Munishwaras.

Invocation (shastra)

3.Shloka  – Let the flawless Jain Agam remain existent which is eternal and completely venerable which  mercilessly burns the bewitched enemies (having other faiths) like fire ( in other words it completely refutes the false tattvas believed by them).

Bhavartha-  The Agam preached by Jinendra Bhagwan is without any beginning or an end from aspects of tradition. Being sermonised by omniscient Veetrag  Deva  - without any contradictions between earlier and later, without being refuted by Pramans of direct and indirect types and without leaving any scope for doubts etc. form flaws, it is flawless. Describing the  means for attainment of Shuddha Atma Tattva by the narration of Tattvas, it is worthy of veneration by all Jivas -specially Gyanis. Further it refutes the false paths and contrary natures of substances.

Praman – In the invocation the author has followed the original author and commentator of Shri Pravachansar.

Commitment

4.Shloka  – Thus offering the reverence form Invocation towards five Parameshthis the author now indicates commitment towards authoring the PanchDhyayi named desired shastra.

Reason for authoring the Granth

5.Shloka  – Although in authoring this Granth the internal cause is the purified manifestation of the poet, even then the reason for the reason is the great intelligence beneficial to all ( i.e. the great kshayopasham of gyan)

Bhavartha – The subduedness of passions in Charitra Guna and the vikalpa of authoring the Granth due to purified manifestation of poet are the prime cause towards authoring the Granth. The reason for the same is the great kshayopasham of gyan of the poet due to which all Jivas may get benefitted by the written granth. If the intent towards authoring the Granth is there but particular kshayopasham be not there, then the deed cannot be accomplished. If Kshayopasham be there but intent for authoring the Granth be not there, then also the task cannot be accomplished. Hence both reasons are indicated.

 Reason for authoring the Granth

6.Shloka  – All the jivas are desirous of listening the Lok Dharma in simplified (but sequential) narrative form. This is well known. Hence for this Jiva Lok this sequence would be beneficial for dharma absorption.

 Announcement of subject

7. Shloka - With the availability of Dharmi ( general existent substance) only the dharmas ( specifics of the existent) are considered. This is logically right. Hence firstly the Samanya (general) substance ( undifferentiated substance) should be established and then the specific dharma substance (differentiated jiva-Ajiva etc. substances) should be established. ( Firstly after describing the samanya entity, its specifics would be described e.g. some entity is conscious and some is non conscious. Some is corporeal and some non-corporeal). Some one is conjoined with Bhava shakti and some is conjoined with both bhava and kriya shakti. Some is conjoined with Vibhava shakti and some is not.

Bhavartha – The substance is Samanya- Vishesha ( general-specific) form . Hence in first chapter the Samanya substance i.e. the Dravya alone would be described. In second chapter the Vishesha substance , specific dravya, specific entity, Jiva- Ajiva etc. since the one which is general entity , that alone is specific entity and with the knowledge of both dharmas only the complete entity gets known. This is the logical procedure that firstly the general entity be told and then specific entity be told otherwise the entity cannot be known properly. The samanya entity only is jiva form specific entity or pudgala form specific entity.

Praman- In Shri Panchastikaya the first 26 gatha describe samanya entity and then specific entity. In the same way in shri Pravachansar second chapter the gathas 93-126 describe the samanya entity and then the specific. The same sequence is accepted by the author here and it is taken from there.

End Introduction

First Intermediate Chapter

Description of Dravya ( Undifferentiated view 8-70)

Characteristics of Dravya ( Undifferentiated View- Nishchaya Drishti ) 8-14

8. Shloka – Dravya has characteristics of existence ( Guna-Guni undifferentiated Drishti) or just existence alone. Since it is self established hence it is eternal, independent and Nirvikalpa ( indivisible ). ( In all six dravyas this is the samanya characteristics of Dravya)

Interpretation-  (1) Dravya is called by different names Tattva, Sattva, Satta, Sat,  Samanya, Dharmi, Desh, Samavaya, Samudaya etc. Hence the author may use any of these words in different places.

(2) Observing the Samanya-Vishesh form substance with a view to differentiate – describing it- is Vishesh description i.e. description of dharmas and narrating the same without differentiation, in indivisible form from aspect of existence is description of Dharmi- this is the implication here. Here only Samanya segment is not there but samanya-vishesh form undifferentiated samanya is there which is called as Anubhaya naya, Nishchaya naya or Shuddha Dravyarthika naya. This characteristics is from aspect of this naya only which is not same as that of Praman Drishti.

(3) The meaning of word Nirvikalpa is not raga less but indivisible without differentiation since it is general description of six dravyas. Here the characteristics are those of samanya substance and Atma is not the subject.

(4) Self established implies that the thing is not created by some Ishwara etc. It is self established by own nature.

 (5) The term eternal implies that the entity is not momentary. Neither it is generated or destroyed. It is beginningless and would remain  for infinite period.

(6) The implication of independent is that substance does not survive due to nimitta or other substances and is not related to other substances. By itself it is independent. Eternally it manifests by own capability in own natural(swabhava) or non-natural (vibhava) form. It does not borrow some part of another substance within self nor does it loan it out to others. Eternally it is described as devoid of generation-destruction.  Independence describes its own existence freely and free manifestation.

This Gatha is the mainstay of the first part. Entire Granth i.e. 768 shlokas have explained this substance only by different methods. This sutra should be remembered. It is extremely beneficial for  contemplating upon characteristics or nature of substances.

Next Introduction

Refutation of False Beliefs (9-14)

9. Shloka – If the nature of substance is not accepted as described above i.e. the substance is not accepted to be self established then non-existent substance would be generated without any resistance ( non existent would also be produced). In the same way others would be produced from the substance ( i.e the creation of substance would be by another Ishwara etc. substance ) or it would be Yuta Siddha (combination of two substances) or the existent would be destroyed.

Bhavartha – If the substance is not accepted as self established then generation of non existent should be accepted . If it is not eternal then it should be accepted as established due to others. If it is not independent then the existent would be destroyed. If it is not accepted as indivisible then it should be accepted as Yuta Siddha ( by combination of two substances). In other words if the substance is not accepted as self  established then one of the above would have to be accepted.

Objections  with first aspect

10. Shloka- With generation of non-existent, the dravyas in the lok would be infinite. In the absence of mud also the pot would be generated without hindrance.

Bhavartha- If the non existent is accepted to be generated i.e. the substance which was not there in any form , with the generation of such substance there would not be any control on substances. When without existence itself the new thing is produced then the world would have infinite dravyas. Hence the substance should be accepted as self established only. Other wise without mud the pot would be created.

Objections with second Aspect

11. Shloka – With acceptance of establishment of substance from others it causes great anomaly of irregularity. That is as follows- The thing is established by some other. Then that other would be established by some another substance which again would be established by some another. ( since by accepting existence from other means  every substance is generated by other and that is by another and so on. Then there is no end to this imagination. Wherever  we stop the question would arise that how this was produced. Hence the substance should be accepted to be self established rather than established due to others.)

Bhavartha- Naiyayiks and certain other faiths believe the substance to be established by others. They call Ishwara etc. to be their creator but such belief is absolutely false since who created Ishwara? If Ishwara is self established then everything is self established.

Objections with Third Aspect

12. Shloka – Upon accepting YutaSiddha ( accepting substance to be due to conjunction  of substances just as Dandi  with combination of  stick and person ) the Guna and Guni would be  having different Pradesh and in that case both would be equal. Then this is Guna and this is Guni such differentiation between Guna and Guni would not be possible.

Bhavartha – If the substance is believed to be indivisible mass of infinite qualities then between the guna and guni Pradesh are not different and in such unity only from aspect of relationship the guna and guni have differentiation of characteristics. However when the substance have different Pradesh and qualities have different Pradesh then both would be independent and at that time this is Guna and  this is Guni, such differentiation of characteristics cannot be carried out. Both would be substances with equal rights or both would be qualities. Hence accepting YutaSiddha is not right but accepting Nirvikalpa ( indivisible) substance only is right. Where the Pradesh are different, that is not a single substance. Those who believe Nimitta to do the task in Upadan, believe YutaSiddha only.

Objection with Fourth Aspect

13. Shloka- Or the existent gets destroyed, this aspect is also not acceptable since Gyanis experience the dravya directly as permanent in certain aspect.

Bhavartha – If the existent is accepted to be destructible then soul would get destroyed. Then whose Moksha and what narration of Moksha Marg?

Conclusion

14. Shloka- Hence the person who does not accept the flawed  stands with several anomalies , for him it is appropriate that he accepts the flawless substance with characteristics as described above i.e. believe the substance to be self established, existent form, eternal, independent and Nirvikalpa only.

Summary of Shloka 8-14

Jain dharma has accepted every substance in this world to be existent form, self established and eternal. Every substance remaining stationary in its independent, indivisible, eternal trikaal form, manifests by means of paryayas. As opposed to this the other different faiths in the world have believed the Tattvas to be in different ways. Out of their compilation, the author has described four beliefs and they have been refuted by means of demonstration of flaws. It is the greatness of the intelligence of the author that he has condensed all the worldly faiths or the essence of Nyaya Shastras in 4-5 shlokas itself. The author has not elaborated much because for him it was paramount to author the Adhyatma Granth and the subject of Adhyatma does not have much to do with it. Here the objective is only the Tattva described in shloka no. 8. Our objective is the ‘Asti’ (presence) side and not the ‘Nasti’ (absence) side. The Nasti side has been covered in four verses for refutation and later the entire granth describes the Asti side only.

Note- The thing which has been called as existent form in shloka no. 8, now that is existent samanya-vishesha form indivisible and not just Samanya or Vishesha form alone. This is considered in 15-22.

Description of Samanya-Vishesh nature of Dravya in 15-22

Subject of shloka 8

Shloka 15- The existence which has been described in shloka 8 as the characteristics of substance, that existence is also not absolutely free without control . ( i.e. only Samanya existence without consideration of Vishesha is not there i.e. the Pradesh of Samanya be different and those of Vishesh be different, and leaving the Pradesh of Vishesh behind only Pradesh of Samanya be considered- it is not so.) But they are relative ( i.e. the Samanya is along with Vishesh.) The relation of Samanya is with own Vishesh and not with another substance ( i.e. conscious does not have relation with non-conscious or pot does not have relation with pan.)

Bhavartha- The existence which was described in shloka 8 as the characteristics of Tattva , that is not merely Samanya existence but it is inclusive of its opposite Vishesh existence since the substance is Samnaya-Vishesh form. It has to be kept in mind that here the Samanya existence of one substance is related to its own Vishesh existence only and it has nothing to do with the existence of another substance.

Here the Samanya existence does not imply the Maha-Satta ( common existence) of collection of all the substances of the world and the existence of each substance is not  meant to be Avantar-satta  ( vishesh- existence). By doing so the entire granth meaning would become false. Here the Samanya dharma of an indivisible substance has been called as existence and its Vishesh dharma only has opposition to it.

The same thing is established by the author using doubt clarifications up to shloka 22.

Doubt

16. Shloka – Now someone  (follower of other faith) says that the existence described as characteristics of Tattva in shloka 8 , that existence should be independent, without opposition or control ( i.e. in those Pradesh only Samanya be present and not Vishesh) since it should be independent of Vishesh remaining within its Samanya form.

Bhavartha- The doubt-monger is questioning accepting the Pradesh of Samanya existence as different and Pradesh of Vishesh existence as different in the Samanya-Vishesh form substance that when the Pradesh of both are different then where is the relation between the two ? They  should be independent . Both are existent in their own natures and own Pradesh. As per him the Vishesh is free of Samanya and Samanya is free of Vishesh which become  like horns of donkey. Such a Tattva does not exist. All the substances in the world are Samanya-Vishesh form. The existence which is Samanya that only is Vishesh existence form Jiva. 

Solution

17. Shloka- The Samnaya existence is not independent only, since the existence has a Samanya form and some Vishesh form at the same time. Both are two sides of naya. ( together they are one. The existences appear the same according to the Drishti. The one with Samanya Drishti sees it all as Samanya while with Vishesh Drishti it appears Vishesh only.) From aspect of speaker both are opposite facets. In narration of Samanya the Vishesh is opposite which is ignored in the substance and in the narration of Vishesh the Samanya is opposite which is existent but ignored.)

Bhavartha- Every substance has Samanya-Vishesh form existence hence both dharmas are present together. Both are relative. Depending upon interest of speaker he deals with one side with other remaining in opposition. But it does not imply that they are independent ( with different Pradesh). The substance is Praman form. Both sides are subject of one naya each and naya with relation is Samyak. Naya without relation is false.

Doubt

18. Shloka- Upon this the Mithya Drishti says that let both naya sides be there, it does not do any harm since the existence of substance can be established by anyone.

Bhavartha- The doubt-monger says that you also accept the Samanya and Vishesh existences ,then what is the issue? Our objective would be met by either one of them i.e. instead of accepting the substance as samanya-vishesh form with indivisible Pradesh he wants to accept any one form. Instead of Anekant form he wishes to accept it as Ekant form.

Solution 19-21

19. Shloka- It is not so that the thing can be established by any one since the substance is dravya paryaya dual form or it is subject of Dravyarthika and Paryayarthika  form dual nayas ( It is samanya vishesh form). If one of them is eliminated then the other also gets eliminated, this is the flaw. ( It would become zero).

Bhavartha- You wish to discard one and accept other one which is not possible. The thing is one only. Hence it would become zero and get eliminated.

Note- Refuting the substance without having relations, the form of substance with relations is explained with shloka 20-21-22.

20. Shloka – First Half- Just as the opposite of existence is non-existence, in the same way the opposite of non-existence is existence.

Bhavartha- The moment the MahaSatta is implied in existence form , at the same time the Avantar Satta becomes non existence form and the moment the Avantar Satta is implied in existence form, at that time the Maha satta becomes non existence form. Since out of the Samanya or Vishesh the form which speaker wishes to talk about , that only is implied as existent and other becomes insignificant. Here the non existence does not mean absence but insignificant or inessential.

Second Half- But definitely the opposite of one form is several forms.

Bhavartha – The single form is Avantar Satta and many forms is Maha satta.

21. Shloka – Here the opposite of  existence of all substances (Maha Satta) is one substance existence ( Avantar Satta) and Opposite of Dhrovya-Utpad-Vayaya form Maha Satta is only Dhrovya, only Utpad, only Vyaya form Avantar Satta.

Bhavartha- Existent in all substances does not mean that single existence which is present in all the substances together but its meaning is given by author in shloka 265 later that touching the mass of substances since from aspect of existence all are same. From aspect of Samanya Dharma there is no differentiation in substance and denotes similarity of all and not the single existence of all.

22. Shloka – The opposite of single Satta ( Maha Satta) is several ( Avantar Satta). The infinite paryaya form (Maha Satta) has opposite of single paryaya form (Avantar Satta).

Bhavartha- The adjectives Satta- Asatta are used for both i.e. Maha satta is called Satta also as well as Asatta. In the same way the Avantar Satta is called Satta as well as Asatta But other adjectives are not inter changeable.

Maha Satta is called as Nana Roopa ( SaVishwa Roopa) . Sarva Padartha Sthita, Dhrovya Utpad Vyayatmoika ( trilakshana), Eka, AnanatParyaya .

Avantar Satta is called as Ek Roopa, Ek Padartha Sthita, A Trilakshana, Aneka, Ek Paryaya .

Maha Satta (Samanya) is subject of Dravyarthika naya and Avantar Satta ( Vishesh) is subject of Paryayarthika naya. In the substance from aspect of Shruta Gyan there are two parts which are indicated by two nayas. In reality the substance is Praman form which is the objective of relationship. Hence naya with relation is Samyak while without aspect is false. From Drishtri of non differentiation it is called Samanya and from Drishti of differentiation same is called Vishesh. From aspect of  Praman Drishti the same is differentiation-non differentiation form.

Praman- The shlokas 15-22 are based upon Panchastikaya Gatha 8, 9.

Continued…..