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Ācārya Kundakunda's Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine vkpk;Zizopulkj dqUndqUn fojfpr Divine Blessings: Ācārya 108 Vidyānanda Muni VIJAY K. JAIN Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine vkpk;Z dqUndqUn fojfpr izopulkj Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine vkpk;Z dqUndqUn fojfpr izopulkj Divine Blessings: Ācārya 108 Vidyānanda Muni Vijay K. Jain fodYi Front cover: Charming black idol of Lord Pārśvanātha, the 7 twenty-third Tīrthańkara 1 in a Jain temple (Terāpanthī Kothī) at Shri Sammed Shikharji, y k. Jain, 20 Jharkhand, India. Pic Vija Ācārya Kundakunda’s Pravacanasāra – Essence of the Doctrine 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 and that a mention is made of the source. ISBN: 978-81-932726-1-9 Rs. 600/- Published, in the year 2018, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: [email protected] Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun (iv) eaxy vk'khokZn & ije iwT; fl¼kUrpØorhZ 'osrfiPNkpk;Z 108 Jh fo|kuUn th eqfujkt vkxegh.kks le.kks .ksoIik.ka ija fo;k.kkfn A vfotk.karks vRFks [kosfn dEekf.k fd/ fHkD[kw AA & vkpk;Z dqUndqUn ^izopulkj* xkFkk 3&33 vFkZ & vkxeghu Je.k vkRek dks vkSj ij dks fu'p;dj ugha tkurk gS vkSj tho&vthokfn inkFkks± dks ugha tkurk gqvk eqfu leLr deks± dk {k; dSls dj ldrk gS\ vkpk;Z dqUndqUn dk ^izopulkj* okLro esa ,d cgqr gh egku xzUFk gSA bldk ge lcdks xgjkbZ ls vè;;u djuk pkfg,A bl xzUFkjkt esa Kku] Ks; vkSj pkfj=k dk xEHkhj foospu fd;k x;k gSA (v) Pravacanasāra bl xzUFk dh ,d cM+h fo'ks"krk ;g gS fd blesa ftuiz.khr vkxe ds Lokè;k; ij cgqr vf/d cy fn;k x;k gS& • izR;{k rFkk ijks{k izek.k&Kku ds }kjk ohrjkx loZKiz.khr vkxe ls inkFkks± dks tkuus okys iq#"k ds fu;e ls eksg dk lewg uk'k dks izkIr gksrk gS blfy;s ftukxe dk vPNh rjg vè;;u djuk pkfg;sA (xkFkk 1&86) • tks ;g tho vkRek dks (Lo;a dks) eksg&jfgr ohrjkx Hkko:i pkgrk gS rks ohrjkxnso dfFkr vkxe ls fo'ks"k xq.kksa ds }kjk vkRek dks vkSj vU; æO;ksa dks tkusA (xkFkk 1&90) • loZK&ohrjkx&iz.khr fl¼kUr ls inkFkks± dk ;FkkFkZ Kku gksrk gS bl dkj.k fl¼kUr ds vH;kl dh izo`fÙk iz/ku gSA (xkFkk 3&32) • eqfu fl¼kUr&:ih us=kksa okyk gksrk gS vFkkZr~ eqfu ds eks{kekxZ dh flf¼ ds fufeÙk vkxe&us=k gksrs gSaA (xkFkk 3&34) • lHkh tho&vthokfn inkFkZ ukuk izdkj ds xq.k&i;kZ;ksa ls fl¼kUr esa fl¼ gSaA mu inkFkks± dks eks{kekxhZ egkeqfu fl¼kUr&us=k ls ns[kdj tkurs gSaA (xkFkk 3&35) • ftl tho ds igys vPNh rjg fl¼kUr dks tkudj lE;XnÀkZu ugha gks rks mlds eqfu dh fØ;k&:i vkpkj & la;e & ugha gksrkA vkSj ftlds la;eHkko ugha gS og iq#"k eqfu dSls gks ldrk gS\ (xkFkk 3&36) blh izdkj vkSj Hkh vusd egÙoiw.kZ fo"k; ('kqHkk'kqHk Hkko] 'kq¼ksi;ksx] bfUæ;lq[k] vrhfUæ; lq[k] loZKrk] æO;xq.ki;kZ;] Je.knh{kkp;kZ vkfn) bl xzUFkjkt esa ,sls gSa tks bldh efgek dks lEiw.kZ fo'o esa izlkfjr ,oa LFkkfir djrs gSaA ;g xzUFk fo'o ds vusd fo'ofo|ky;ksa ds ikB~;Øe esa fuèkkZfjr gSA ge lHkh lkèkqvksa vkSj Jkodksa dks bl xzUFk dk ckjEckj vè;;u&vè;kiu djuk pkfg,A ^le;lkj* ijekxe dh rjg ;g xzUFk Hkh vR;ar mikns; gSA Jh fot; dqekjth tSu] nsgjknwu us ^izopulkj* xzUFk dh fgUnh o vaxzth esa lqUnj O;k[;k rFkk bldk lEiknu&izdk'ku djds ftuok.kh dh egrh lsok dh gSSA mUgsa esjk eaxy vk'khokZn gSA xzUFk ds dk;Z esa vkpk;Z izKlkxj th dk Hkh cM+k lg;ksx jgk gS] mUgsa Hkh esjk eaxy vk'khokZn gSA tSua t;rq 'kklue~A vizSy 2018 vkpk;Z fo|kuUn eqfu dqUndqUn Hkkjrh] ubZ fnYyh (vi) Preface P R E FA C E eaxya HkxokUohjks eaxya xkSreks x.kh A eaxya dqUndqUnk;ksZ tSu/eksZ¿Lrq eaxye~ AA These four are auspicious (mańgala) – Lord Mahāvīra (the Omniscient Tīrthańkara), Gautamasvāmi (the Apostle – gaõadhara – who assimilates the Words of Lord Mahāvīra), Ācārya Kundakunda (the great composer of the Scripture), and the Jaina ‘dharma’ (the conduct or ‘dharma’ based on the teachings of Lord Mahāvīra). The name of Ācārya Kundakunda has an auspicious significance and is uttered with great veneration. The Jainas – ascetics (muni, śramaõa) and laymen (śravaka) – recite the above verse as a mark of auspiciousness at the start of their activities. The Origin of the Jaina Scripture (āgama) The divine discourse of the Tīrthańkara The World-Teacher Lord Mahāvīra, the twenty-fourth Tīrthańkara (the Arhat), had expounded the reality of substances (dravya), as seen and known in his omniscience (kevalajñāna), through his divine voice (divyadhvani). For the Lord’s divine discourse the devas erect a heavenly Pavilion (samavasaraõa) befitting his glory, and there the World-Teacher sits, facing the east, a few inches above the huge golden lotus placed on a throne of heavenly gems. The Lord appears to be looking in all the four directions. His voice is without the movement of the glottis or lips, and is, therefore, termed anakÈarī (without letters). The Lord’s divine voice, as a result of one of the eight splendours (prātihārya), is heard and enjoyed by all present in their respective tongue (ardhamāgadhī bhāÈā). The World- Teacher is the sun that blossoms the soul-lotus of the worldly beings. His divine discourse is the rain of nectar-water that washes away the dirt of ignorance from all souls. He is the wish-fulfilling tree (kalpavÃkÈa) for all those aspiring for liberation. The World-Teacher is free from attachment (vii) Pravacanasāra and, therefore, delivers his discourse naturally, without desire or self- interest, for the well-being of the worthy (bhavya) souls. As the clouds, by nature, without human intervention, perform activities of raining, thundering, and moving around, in the same way, activities of the Arhat take place naturally, without volition, on fruition of auspicious karmas. All substances (dravya) and their modes (paryāya) reflect directly (and simultaneously) in the perfect-knowledge (kevalajñāna) of the Omniscient. The Omniscient knows all substances and their modes directly and simultaneously as he does not rely on the sensory-knowledge that knows substances in stages. Sensory-knowledge, being indirect, acquires knowledge of substances in four stages: apprehension (avagraha), speculation (īhā), perceptual judgement (avāya), and reten- tion (dhāraõā). On destruction of karmas that hinder its natural power, the soul, on its own, attains omniscience (kevalajñāna) – infinite, inde- structible, perfect knowledge – that knows all substances of the three worlds and the three times directly and simultaneously. The knowledge of the Omniscient – kevalajñāna – is all-pervasive (sarvagata or sarva- vyāpaka); it knows everything. It knows objects that are without space- points – kālāõu or aõu, with space-points – pańcāstikāya, with form – pudgala, without form – jīva etc. It knows the modes of the future that are yet to originate, and the modes of the past that have vanished. The ‘gaõadhara’ – worthy recipient of the divine discourse Only a disciple of exceptional brilliance and accomplishment (Ãddhi) is able to fully assimilate, without doubt, delusion, or misapprehension, the irrefutable teachings of the Tīrthańkara. The presence of such a worthy disciple or Apostle, called a gaõadhara, is mandatory in the congregation before the Tīrthańkara delivers his divine discourse. The Apostle (gaõadhara) is equipped with the following eight (see ‘Tiloyapaõõatī’, verse 976) miraculous accomplishments (Ãddhi): 1. buddhiÃddhi – accomplishment of the intellect 2. vikriyāÃddhi – accomplishment of the bodily transformations 3. kriyāÃddhi – accomplishment of the power to move in the air, water, fire etc. (viii) Preface 4. tapaÃddhi – accomplishment of the austerities 5. balaÃddhi – accomplishment of the strength of the mind, the speech and the body 6. auÈadhiÃddhi – accomplishment of extraordinary therapeutic powers 7. rasaÃddhi – accomplishment that can cause miracles of various kinds, damaging and beneficial 8. kÈetraÃddhi – accomplishment that can feed innumerable beings with limited food or accommodate them in limited space. The balaÃddhi deserves special mention. It is of three kinds (see ‘Tiloyapaõõatī’, verse 1072), the accomplishment pertaining to the mind, the speech and the body – manobalaÃddhi, vacanabalaÃddhi, and kāyabalaÃddhi. The accomplishment pertaining to the mind, the manobalaÃddhi, is attained on excellent destruction-cum-subsidence (kÈayopaśama) of karma-types known as śrutajñānāvaraõa and vīryāntarāya. The worthy ascetic equipped with the manobalaÃddhi is able to reflect on and comprehend the entire scriptural-knowledge (śrutajñāna) within a muhūrta (antarmuhūrta – within 48 minutes). As per the divine discourse of the World-Teacher, the Apostle (gaõadhara) composes the ‘āgama’ or ‘dravyaśruta’ or ‘śrutaskandha’ comprising twelve departments (dvādaśāńga), also referred to as eleven ańgas and fourteen pūrvas since the twelfth ańga includes the fourteen pūrvas, that contain true description of the Lord’s teachings. The twelve departments (dvādaśāńga) are also called ańgapraviÈÇa. Then, there are fourteen miscellaneous concepts (prakīrõaka), external to the twelve departments (dvādaśāńga); these are called ańgabāhya. The twelve departments (dvādaśāńga) are known as 1) ācarāńga, 2) sūtrakÃtāńga, 3) sthānāńga, 4) samavāyāńga, 5) vyākhyāprajñyapti ańga, 6) jñātÃdharmakathāńga, 7) śrāvakādhyayanāńga, 8) anta- kÃddaśāńga, 9) anuttaropapādika daśāńga, 10) praśnavyākaraõāńga, 11) vipākasūtrāńga, and 12) dÃÈÇivādāńga. (see ‘Ācārya Jinasena’s Harivańśapurāõa’, verses 92-95) The fourteen ańgabāhya are: 1) sāmayika, 2) caturvińśatistavana, 3) vandanā, 4) pratikramaõa, 5) vainayika, 6) kÃtikarma, 7) daśavaikālika, (ix) Pravacanasāra 8) uttarādhyayana, 9) kalpavyavahāra, 10) kalpākalpa, 11) mahākalpa, 12) puõdarīka, 13) mahāpuõdarīka, and 14) niÈadya.
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