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Vijay K. Jain Ācārya Kundakunda’s Niyamasāra – The Essence of Soul-adoration (With Authentic Explanatory Notes) vkpk;Z dqUndqUn fojfpr fu;elkj (izkekf.kd O;k[;k lfgr) Ācārya Kundakunda’s Niyamasāra – The Essence of Soul-adoration (With Authentic Explanatory Notes) vkpk;Z dqUndqUn fojfpr fu;elkj (izkekf.kd O;k[;k lfgr) Divine Blessings: Ācārya 108 Vidyānanda Muni Vijay K. Jain fodYi Front cover: The most sacred hilltop, 9 called the ‘suvarõabhadra kūÇa’ in 1 Shri Sammed Shikharji, ch 20 Jharkhand, India, from where Lord Pārśvanātha, the twenty-third Tīrthańkara, attained liberation y K. Jain, Mar (mokÈa, nirvāõa). Pic Vija Ācārya Kundakunda’s Niyamasāra – The Essence of Soul-adoration (With Authentic Explanatory Notes) Vijay K. Jain Non-copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original. ISBN: 978-81-932726-3-3 Rs. 600/- Published, in the year 2019, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: [email protected] Tel.: (0135) 2658971, Mob.: 9412057845, 9760068668 Printed at: Vikalp Printers, Dehradun (iv) D I V I N E B L E S S I N G S eaxy vk'khokZn & ije iwT; fl¼kUrpØorhZ 'osrfiPNkpk;Z 108 Jh fo|kuUn th eqfujkt xzUFkjkt ^fu;elkj* dh vfUre xkFkk esa vkpk;Z dqUndqUnnso dgrs gSa & f.k;Hkko.kkf.kfeÙka e, dna f.k;elkj.kkelqna A .kPPkk ft.kksonsla iqOokojnkslf.kEeqDda AA187AA vFkZ & iwokZij nks"k jfgr ftuksinsÀk dks tkudj eSaus fut Hkkouk ds fufeÙk ls ^fu;elkj* uked ÀkkÐ cuk;k gSA ^fu;elkj* vè;kRefo|k dk loksZRÑ"V xzUFk gSA bls vkpk;Z dqUndqUn us okLro esa vius Lo;a ds fy, gh fy[kk gS] tSlk fd bl xkFkk ds f.k;Hkko.kkf.kfeÙka in ls Li"V gksrk gSA ge dg ldrs gSa fd ^fu;elkj* vkpk;Z dqUndqUnnso dh O;fDrxr nSufUnuh (personal diary) gSA (v) Niyamasāra fu;elkj ;gh dkj.k gS fd bl xzUFkjkt esa vusd ,slh&,slh egÙoiw.kZ ckrsa crkbZ xbZ gSa] tks eks{kekxZ ds lk/dksa dk fo'ks"k:i ls ekxZn'kZu djrh gSaA tSls & .kk.kkthok .kk.kkdEea .kk.kkfoga gos y¼h A rEgk o;.kfookna lxijle,¯g ofTtTtks AA156AA vFkZ & tho ukuk izdkj ds gSa] deZ ukuk izdkj ds gSa vkSj yfC/;k¡ Hkh ukuk izdkj dh gSa] blfy;s lk/£e;ksa vkSj ij/£e;ksa ds lkFk opu&fookn NksM+ nsuk pkfg;sA y¼w.ka f.kfg ,Ddks rLl iQya v.kqgosb lqt.kÙks A rg .kk.kh .kk.kf.k¯g Hkqatsb pbÙkq ijr¯Ùk AA157AA vFkZ & tSls dksbZ O;fDr fuf/ dks izkIr djds ml fuf/ dk iQy vius ns'k esa (,dkUr esa) vuqHko djrk gS (Hkksxrk gS)] mlh izdkj Kkuh ij dh fpUrk NksM+dj viuh Kkufuf/ dks Hkksxrk gSA bZlkHkkos.k iq.kks dsbZ ¯.knafr lqanja eXxa A rs¯l o;.ka lksPPkk¿Hk¯Ùk ek dq.kg ft.keXxs AA186AA vFkZ & iqu% dbZ iq#"k bZ";kZHkko ls lqUnj ekxZ dh fuUnk djrs gSaA muds opu lqudj ftuekxZ ds izfr vHkfÙkQ er djksA dgus dh vko';drk ugha gS fd mÙkQ lHkh fn'kk&funsZ'k eqfDrekxZ&lk/d ds fy, cM+s gh vueksy fn'kk&funsZ'k gSa] ftUgsa le>dj og fu£o?u :i ls viuk eqfDriFk iz'kLr dj ldrk gSA /ekZuqjkxh Jh fot; dqekj tSu us bl xzUFkjkt ^fu;elkj* dk lqUnj laLdj.k vaxzsth O;k[;k lfgr rS;kj fd;k gSA os lnk gh ,slh vkxe&lsok djrs jgrs gSaA mUgsa gekjk eaxy vk'khokZn gSA ekpZ 2019 vkpk;Z fo|kuUn eqfu dqUndqUn Hkkjrh] ubZ fnYyh ] ] ] (vi) eaxy vk'khokZn & vkthou vUu o "kV~jl R;kxh LFkfojkpk;Z 108 Jh laHkolkxj th eqfujkt egku~ vè;kfRed ;ksxhUæth Jh dqUndqUnkpk;Z ds }kjk jfpr vkRek dks txkus okyk ;g ^fu;elkj* xzUFk gSA l¼ekZuqjkxh vHkh{.k Kkuksi;ksxh Jh fot; dqekj tSu us bl egku~ xzUFk dks vaxzsth O;k[;k lfgr rFkk vU; vkpk;ks± ds vueksy opuksa dk Hkh laxzg dj rS;kj fd;k gSA lkekU; ikBdksa dks Hkh Kku izkIr gksus gsrq fgUnh esa Hkh vFkZlfgr O;k[;k nh xbZ gSA ^fu;elkj* xzUFk }kn'kkax ds lkjHkwr pkj vuq;ksxksa esa Hkh O;ogkju;&fu'p;u; dh vis{kk ls Hksn dks Li"V djrs gq, HkO;thoksa dks eksgekxZ ls cpkdj eks{kekxZ esa yxkus okyk gS_ vr% lHkh ds fy;s iBuh; gSA ikjek£Fkd n`f"V ls fu;eksa esa n`<+rk dks izkIr djus ds fy, bl xzUFk dk ikBu vko';d gh gSA fu;eksa esa n`<+rk ds fcuk ln~xfr laHko ugha gSA fot; dqekj th us lalkjh thoksa ds ekxZn'kZu:i tks ;g iz;kl fd;k gS] mudks gekjk 'kqHkk'khokZn gSA ekpZ 2019 vkpk;Z laHkolkxj eqfu f'kfojLFkku & f=k;ksxkJe] lEesn f'k[kjth ] ] ] (vii) F O R E W O R D By Dr. Chakravarthi Nainar Devakumar ¬ ue% fl¼sH;% Hail the Siddha and other ParameÈÇhī Achieving personal excellence, success and happiness in every walk of life is the buzz word in modern era; every school is busy in defining motif and designing templates. Alas, very little known is to such pursuers that this is the core specialty of Jain dharma. In this era of Vīra śāsana (i.e. ever since 527 B.C.), the Sacred Word (śruta) of Bhagavāna Vīra Vardhamāna Mahāvīra is as much as possible being conserved and preserved by a chain of supreme seers called Gaõadhara and śrutadhara. The Auspicious and Venerable Ācārya Kondakunda In this divine lineage, the most shining seer after Gautama Gaõadhara has been Ācārya Kondakunda or more popularly known as Kundakunda or Kundkund. This name verily refers to his birthplace in present day Andhra Pradesh. His saint-pontiff name was Ācārya Padmanandī. He is also called Elācārya. Even though there were scores of śrutadhara after Gautama Gaõadhara, he is bracketed along with Lord Mahāvīra and Gautama Gaõadhara because Ācārya Padmanandī Kundakunda reestablished the fading dharma by visiting Mahāvideha, another planet in our solar system, to get his doubts cleared directly from the Tīrthańkara Śrīmandhara. This fact was passed on to the generations by word of mouth (karõa paramparā) till in Vikrama SaÉvat (VS) 990 Ācārya Devasena put it on record in his book called ‘Darśanācāra’: tb ime.kafn.kkgks lheU/jlkfefnOo.kk.ks.k A .k focksgb rks le.kk dga lqeXxa i;k.kafr AA43AA Hail Lord Padmanandī for imbibing divine knowledge directly from Śrīmandhara Svāmī but for which how could the śramaõas continue to benefit the Right Path? (viii) Foreword This unique feat is also captured by the commentators of ‘Pańcāstikāya’ and ‘ØaÇprābhÃta’, viz., Ācārya Jayasena and Ācārya Śrutasāgara, respectively. In addition, there are several inscriptions recording the renaissance of Jain dharma contributed by this Ãddhidhara in the two hills of Śravaõabelagola situated in the Hassana district of Karnataka (B.L. Rice, 1889). The author Shri V.K. Jain in his Preface has already depicted a snapshot of the great Ācārya along with the most famous ‘mańgalaÉ’ hymn which is arguably a precursor for many such me-too like hymns in India. The venerable Ācārya Kundakunda composed 84 pāhuça – short anthems – making use of the most accepted original sūtras, gāthās and ‘TirukkuraÒ’, the world-famous Tamil anthology is the contribution of his sangha. This is not an epic as erroneously interpreted by many Hindi scholars. ‘Niyamasāra’, it appears, was composed as a handbook for the śramaõas and śrāvakas conversant with basic tenets of Jain dharma. Here we see the copious vocabulary of the Jain tenets and philosophy. Only those familiar with such prerequisites would capture the imports of the chapters and their gāthās. The name of the sacred book is derived from the third gāthā which is central to the topic of the book. The word niyama implying systematic regime or discipline, has become a common usage in the Indian languages. Patānjali used it in his yoga. Yama-niyama refers to a set of vows. ‘Niyamasāra’ is the abridged version of the original gāthās of the śrutaskandha, the library of original Jain āgama. For generations, this book was in the compulsory by-heart reading list and hence for centuries, no written commentary was deemed necessary till in the 12th century of the Vikram era, versatile Ācārya Padmaprabhamaladhārideva rendered his Sanskrit commentary by name ‘TātparyavÃtti’ using both prose (padya) and stanzas (gadya). His rendition is more in the nature of expression of his deep devotion to this book. The commentator refers this Scripture with divine appellations such as Śruta, Paramāgama, Paramārtha-śāstra, Bhagavad-śāstra and Śabdabrahma. A perusal of his invocatory stanza below clearly reveals the supreme lineage of the book glorified with the adjective, paramāgamārthasārthaÉ. xq.k/jx.k/jjfpra Jqr/jlUrkurLrq lqO;ÙkQe~ A ijekxekFkZlkFk± OkÙkQqeeqa ds o;a eUnk% AA5AA (ix) Niyamasāra fu;elkj Who are we dim-witted to enunciate the meaning of this Super- Scripture (paramāgama) composed by the Gaõadharas, the possessors of virtue, and articulated flawlessly by the successive śrutadharas? Some Insights into ‘Niyamasāra’ The book contains 187 gāthās but a few publications carry only 186. A careful scrutiny revealed that gāthā number 159 is missing in such publications. There are 12 chapters with the average number of over 15 gāthās per chapter. The chapter-wise gāthās are 19, 18, 18, 21, 18, 12, 6, 9, 12, 7, 18 and 29 in number. The seventh chapter on ālocanā has the least number of 6 gāthās and the last one with the most number of 29 gāthās.
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