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Vkpk;Z Dqundqun Fojfpr Iapkflrdk;&Laxzg & Izkekf.Kd Vaxzsth O;K[;K Lfgr

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Vkpk;Z Dqundqun Fojfpr Iapkflrdk;&Laxzg & Izkekf.Kd Vaxzsth O;K[;K Lfgr Ācārya Kundakunda’s Paôcāstikāya-saÉgraha – With Authentic Explanatory Notes in English (The Jaina Metaphysics) vkpk;Z dqUndqUn fojfpr iapkfLrdk;&laxzg & izkekf.kd vaxzsth O;k[;k lfgr Ācārya Kundakunda’s Paôcāstikāya-saÉgraha – With Authentic Explanatory Notes in English (The Jaina Metaphysics) vkpk;Z dqUndqUn fojfpr iapkfLrdk;&laxzg & izkekf.kd vaxzsth O;k[;k lfgr Divine Blessings: Ācārya 108 Viśuddhasāgara Muni Vijay K. Jain fodYi Front cover: Depiction of the Holy Feet of the twenty-third Tīrthaôkara, Lord Pārśvanātha at the ‘Svarõabhadra-kūÇa’, atop the sacred hills of Shri Sammed Shikharji, Jharkhand, India. Pic by Vijay K. Jain (2016) Ācārya Kundakunda’s Paôcāstikāya-saÉgraha – With Authentic Explanatory Notes in English (The Jaina Metaphysics) 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: 978-81-932726-5-7 Rs. 750/- Published, in the year 2020, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: [email protected] Tel.: (0135) 2658971, Mob.: 9412057845, 9760068668 Printed at: Vikalp Printers, Dehradun D I V I N E B L E S S I N G S eaxy vk'khokZn & ije iwT; fnxEcjkpk;Z 108 Jh fo'kq¼lkxj th eqfujkt oLrq ds oLrqRo dk HkwrkFkZ cks/ izek.k ,oa u; ds ekè;e ls gh gksrk gS_ izek.k ,oa u; ds vf/xe fcuk oLrq ds oLrqRo dk lR;kFkZ Kku gksuk vlaHko gS] blhfy, Kkuhtu loZizFke izek.k o u; dk xEHkhj vf/xe djrs gSaA u;&izek.k ds lehphu Kku dks izkIr gksrs gh lk/q&iq#"k ekè;LFk gks tkrs gSaaaA u;&izek.k ds HkwrkFkZ fu.kZ; dks izkIr djds gh tho lE;DRo dks izkIr gksrk gSA rdZ ds lkFk fd;k x;k J¼ku pyk;eku ugha gksrk & ;g ije lR; gS_ ijUrq rdZ rdZ gh jguk pkfg,] dqrdZ ughaA rdZ dk iz;ksx tSu n'kZu&'kkL=kksa esa Lole; dh flf¼ ds fy, fd;k x;k gSA Lole; dk gh [k.Mu tks djs og u izek.k dk Kkrk gS vkSj u gh u; dk] mldk izek.k izek.kkHkkl rFkk u; u;kHkkl ek=k gSA vè;kRe ,oa Lo&fl¼kUrksa dh j{kk ds fy, rdZ&'kkL=kksa dh jpuk gqbZ gS] u fd Lo&fl¼kUrksa ds uk'k ds fy,A ;gh dkj.k gS fd Lole; dk vuqjkxh & Lole; dh flf¼ dk vuqHkkod & izfr{k.k vkRe&le; ,oa vkxe&le; ij gh y{; j[krk gS_ 'ks"k ls ekè;LFk&mis{kkHkko j[krk gSA •••••••••••••••••••••••• VII Paôcāstikāya-saÉgraha lE;d&vkRelkèkd dh loZJs"B lkèkuk mis{kkHkko gSA vKku dh fuo`fÙk] gs;&mikns; dk foosd rFkk ij&Hkkoksa ls mis{kkHkko cukdj j[kuk_ ;gh HkwrkFkZ izek.k dk iQy gSA tSu fl¼kUr&'kkL=kksa ,oa vè;kRe&'kkL=kksa dk ewy mís'; gS fd izk.khek=k LokuUn dk cks/ dj vkRekuUn ds iq#"kkFkZ esa yhu gks tk;s] vU; dksbZ HkkSfrd mís'; ugha gSA tSu n'kZu dks ^vkRe&fodkloknh n'kZu* dgsa rks dksbZ fodYi ugha gSA ^vkRe&fodkloknh n'kZu* ls lqUnj dksbZ vU; laKk ugha nh tk ldrh gSA tSukxe pkj Hkkxksa esa foHkDr gS & izFkekuq;ksx] dj.kkuq;ksx] pj.kkuq;ksx] nzO;kuq;ksxA pkjksa gh vuq;ksx oLrq ds oLrqRo dk Lo&Lo 'kSyh esa dFku djrs gSaA oLrq&LoHkko ls fHkUu gksdj vkxe fdlh Hkh vU; dh O;k[;k ugha djrk gSA lEizfr vè;kRe txr esa fnxEcjkPkk;Z Hkxou~ Jh dqUndqUn nso vuqie Jqr&l`td gSa] vkius pkSjklh ikgqM (xzaFkksa) dk l`tu dj okxh'ojh ds lE;d~&dks"k dks oèkZeku fd;k gSA muds ikgqM xzaFkksa esa iapkfLrdk; ,d vuwBk fo'orÙo dk m|ksru djus okyk dkyt;h xzaFk gS] ftlesa lkr rÙo] ukS inkFkZ] iapkfLrdk; dh fo'kn O;k[;k dh gSA lr~&vlr~] fofèk&fu"ksèk] Hkko&vHkko] vHkko&Hkko] HkkokHkko dk O;k[;ku fd;k gSA VhdkdrkZ Hkxon~ vkpk;Z Jh ve`rpUnz Lokeh ,oa vkpk;Z Jh t;lsu Lokeh us ^iapkfLrdk;* xzaFkjkt ds xw<+&jgL; dks [kksydj txfr ds thoksa ij egr~ midkj fd;k gSA ohrjkxh rhFk±dj&HkxoUrksa ,oa vkpk;ks± dh fo'kq¼&ifo=k ns'kuk izk.khek=k ds fy, d.Bkgkj cus rFkk vfgUnh&Hkk"kh] laLÑr&izkÑrkfn Hkkjrh; Hkk"kkvksa ls vufoK tuksa ds fy, Hkh foKrk dk lk/u cus] bl Hkkouk ls ;qDr okxh'ojh&pj.k&vkjk/d] ljy&LoHkkoh] xq#&pj.kkuqjkxh] fo}ku Jh fot; tSu (Jh oh- ds- tSu) us xzaFkjkt iapkfLrdk; ds izes;ksa dks mHk; Vhdkvksa ds lkj dk vkJ; ysdj izk×ty&vaxzsth esa vuqokn dj ftu'kklu vFkok ueksLrq'kklu dk m|ksru dj ftuefgek dks lgÏksa o"kks± rd thfor dj fn;k gSA Jh oh- ds- tSu dks ;gh eaxyk'kh"k gS fd& vki vkRefgr lfgr vkxeok.kh dk izdk'ku djrs jgsaA ^bR;ya*A 06 iQjojh] 2020 Je.kkpk;Z fo'kq¼lkxj eqfu JkoLrh (m-iz-) izokl (eaxy fogkj] lEesn f'k[kjth) ] ] ] •••••••••••••••••••••••• VIII 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 (maôgala) – Lord Mahāvīra (the Omniscient Tīrthaôkara), Gautamasvāmi (the Apostle – gaõadhara – who assimilated the Word 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. Almost universally, the Jainas – ascetics (muni, śramaõa) and laymen (śrāvaka) – recite the above verse as a mark of auspiciousness at the start of their activities. The Scripture (āgama) – the Word of the Omniscient Lord There were eleven gaõadhara in Lord Mahāvīra’s (599-527 BCE) congre- gation, with Gautamasvāmi, also known as Indrabhūti, as his chief disciple. After liberation (nirvāõa) of Lord Mahāvīra, sequentially, in the course of next sixty-two years, three anubaddha kevalī attained omni- science (kevalajñāna) – Gautamasvāmi, Sudharmācārya, and Jambūsvāmi. They are called ‘sequential’ or ‘anubaddha’ kevalī because of the fact that Gautamasvāmi attained omniscience on the day Lord Mahāvīra attained liberation, and so on. During the course of the next one hundred years, five śrutakevalī1 had complete knowledge of the ‘āgama’; they were Nandi, Nandimitra, 1 Lord Jina, the illuminator of the world, has expounded that, for sure, the one who, on the authority of his knowledge of the Scripture – bhāvaśrutajñāna – knows entirely, by his own soul, the all-knowing nature of the soul is the śrutakevalī. (see ‘Pravacanasāra’, verse 1-33) The Omniscient (the kevalī), with his unparalleled and eternal, infinite- knowledge, experiences simultaneously the supreme nature of his soul through the soul. The śrutakevalī, with his knowledge of the Scripture, experiences consecutively the supreme nature of his soul through the soul. Both, the •••••••••••••••••••••••• IX Paôcāstikāya-saÉgraha Aparājita, Govardhana, and Bhadrabāhu. (see ‘Tiloyapaõõatī’, verses 1494-95; also ‘Harivaôśapurāõa’, p. 806-807.) It is generally accepted by the Digambara sect of Jainas that the comprehensive knowledge contained in the ‘āgama’ – aôga and pūrva – was lost gradually in the course of six hundred eighty-three years following the nirvāõa of Lord Mahāvīra as it was transmitted orally from one generation of ācāryas to the next. Some learned and spiritually advanced ācāryas then started to restore, compile and put into written words the teachings of Lord Mahāvīra, that were the subject matter of dvādaśāôga. Ācārya Dharasena guided two ācāryas, Ācārya PuÈpadanta and Ācārya Bhūtabali, to put these profound tenets in the written form. The two ācāryas wrote, on palm leaves, ØaÇkhaõçāgama – among the oldest known Digambara Jaina texts. Around the same time, Ācārya Guõadhara wrote KaÈāyapāhuça. These two texts, being highly technical in nature, could not become popular with the general readers. The rise of Ācārya Kundakunda Around the same time, Ācārya Kundakunda rose as the bright sun and composed some of the finest Jaina Scriptures which continue to exert, even today, great influence on the thinkers and the practitioners – the ascetics and the laymen. For the last two millenniums these texts have been true guides for the ‘bhavya’ – potential – souls who find worldly existence as full of suffering and aspire to tread the path that leads to Omniscient and the śrutakevalī, know the nature of the Reality. The difference is that while the Omniscient experiences the Reality through the soul that has all- pervasive and infinite strength of knowledge and perception, the śrutakevalī experiences the Reality through the soul that has limited strength of knowledge and perception. The Omniscient sees the Reality through his infinite knowledge (kevalajñāna); it is like seeing objects during the daytime in the light of the sun. The śrutakevalī sees the Reality through his knowledge of the Scripture; it is like seeing objects during the night in the light of the lamp. Both know the nature of the Reality. The worthy ascetics, adept in the entire Scripture (āgama) and renowned as śrutakevalī, are endowed with the special accomplishment (Ãddhi) – called the chaudahapūrvī, a kind of buddhiÃddhi. (see ‘Tiloyapaõõatī’, verse 1010). •••••••••••••••••••••••• X Preface ineffable happiness of liberation (nirvāõa, mokÈa). Ācārya Kundakunda has not mentioned his name in any of the texts that he had authored. However, in ‘Bodhapāhuça’, he introduces himself as a disciple (śiÈya) of (Ācārya) Bhadrabāhu, the last śrutakevalī: lífo;kjks gwvks HkklklqÙkslq ta ft.ks dfg;a A lks rg dfg;a .kk;a lhls.k ; HkíckgqLl AA60AA The disciple (śiÈya) of (Ācārya) Bhadrabāhu has elucidated here the same path that has been expounded by Lord Jina (the Victor) in his discourses that were in form of language comprising words.
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