Amrut Kalash Ke Tikakar

Here is a comprehensive summary in English of the provided Jain text, focusing on the "Amrut kalash ke Tikakar" section:

The provided text is an excerpt from a larger work, likely a collection of essays or tributes, as indicated by the title "Siddhantacharya Pt. Phoolchandra Shastri Abhinandan Granth" (a felicitation volume for Pt. Phoolchandra Shastri). This specific section, "Amrut kalash ke Tikakar," discusses the commentators of the "Amrut Kalash" (Nectar Urn) composed by Acharya Kundkund. The primary focus is on Pandit Rajmalji and his commentary, and how it relates to Acharya Amritchandra's work.

The text begins by referencing a previously discussed edition of "Sarvarthasiddhi," highlighting its accuracy and the comprehensive Hindi translation provided. It then transitions to introduce Pandit Jaganmohanlal Shastri of Katni as the subject of this section, the commentator of "Amrut Kalash."

Acharya Kundkund's "Samaysar" and its Significance: The text emphasizes that Acharya Kundkund's "Samaysar" is the supreme scripture on spirituality in Jainism. It is described as the distilled essence of the spiritual realization of that great soul, influencing all subsequent spiritual texts.

Historical Context of Jain Scriptures: It touches upon the transmission of Jain scriptures after Bhagwan Mahavir. The oral tradition eventually led to the loss of some parts. Shri 108 Acharya Dharsen then imparted his knowledge to Munis Bhutbali and Pushpadant, who composed the "Shatkhandagama Sutras." This is noted as the first written scripture, focusing on the Karananuyoga (conduct and action), but also containing elements of Dravyanuyoga (substance and reality), where spirituality is sometimes seen. However, Kundkundacharya introduced a distinct spiritual current.

Acharya Kundkund's Unique Spiritual Path: The text mentions that Acharya Kundkund is said to have visited the samavasarana (preaching assembly) of the first Tirthankara of Videha Kshetra, Simandhar Swami, possessing charanriddhi (a spiritual power). He is presented as the only Acharya of this era to have directly heard the teachings of a Tirthankara. The subjects covered in Kundkundacharya's works are described as embodying the entire essence of Jainism. A key principle highlighted is that the path to liberation (mokshamarga) is self-reliant, not dependent on others, and that the concept of "other-doership" (parakartrutva) is completely negated in Jainism. It is stated that the nature of any substance is its own, not dependent on external factors.

Acharya Amritchandra's Commentary ("Atmakhyati") and "Amrut Kalash": The text then focuses on Acharya Amritchandra's Sanskrit commentary, "Atmakhyati," on "Samaysar." This commentary is praised for its clear and excellent Sanskrit. It is stated that this commentary truly unlocked the "heart" of Kundkundacharya, as if Amritchandra resided within Kundkund's heart.

Acharya Amritchandra himself composed "Amrut Kalash" – poetic verses like a nectar urn – which encapsulate the essence of Kundkund's verses or his commentary.

Pandit Rajmalji's Commentary on "Amrut Kalash": Upon these "Amrut Kalash" verses, Pandit Rajmalji wrote a commentary in a khandanvay (section-wise explanation) format. This commentary elucidates the meaning of each word and phrase. Pandit Rajmalji preceded the famous spiritual poet Pandit Banarsidasji, who, after studying Rajmalji's work, composed his own excellent rhyming "Natak Samaysar."

Pandit Rajmalji was from Rajasthan and wrote his commentary in the Dundhari Hindi prevalent in that region. While later commentaries in modern Hindi exist, they all followed Pandit Rajmalji's work, which served as a guiding light. The text explains the difference between dandanvay (ordered sentence structure) and khandanvay (section-wise explanation), where the latter can begin with the action and explain dependent clauses.

Pandit Rajmalji did not strictly adhere to khandanvay rules, elaborating with bhavartha (meaning with sentiment) where greater clarity was needed. He often included bhavartha at the end of the commentary for full clarification.

Publication and Editing: This edition of Pandit Rajmalji's commentary was published by the Digambar Jain Swadhyay Mandir Trust, Songadh (Saurashtra). The editor of this edition is the renowned scholar and commentator of Agamas, Pandit Phoolchandraji Shastri of Varanasi. Pandit Phoolchandraji, while preserving Pandit Rajmalji's original language, also provided clarifications in modern Hindi, making the Dundhari language more accessible.

Pandit Rajmalji's Spiritual Insights and Explanations: Pandit Rajmalji, a scholar of the 17th century, was a spiritual personality whose every work reflects spirituality. His commentary on "Samaysar Kalash" showcases his devotion and scholarship.

The text then provides examples of Pandit Rajmalji's explanations:

• On Right Faith (Samyagdarsan): In his explanation of Kalash 6, Panditji clarifies that the soul's current state of manifesting as the nine tattvas (principles) is a vibhava parinati (unnatural manifestation) and therefore, belief in it as such is mithyatva (wrong belief). True samyagdarsan is the direct experience of the soul in its pure, karma-free state. The text elaborates that while the current state is real in a conventional sense, it's not the soul's natural state. Belief in the soul in its current, impure state is thus wrong belief, but the pure soul's perception is true faith.
• Nayas (Standpoints): Panditji distinguishes between relative (vyavahar) and absolute (nishchaya) standpoints. From a relative perspective, the soul can be described as the nine tattvas, but from the absolute perspective of its pure, unconditioned nature, this description is untrue. This nuanced explanation leaves no room for dispute.
• The Path to Liberation: He refers to the direct experience of the pure soul as the path to liberation. He addresses the potential question of whether right faith, right knowledge, and right conduct (samyakdarshan-jnana-charitra) are all necessary. His answer is that upon experiencing the pure soul, all three are present. He differentiates between jnana-chetana (consciousness of knowledge) as pure, and karma-chetana and karma-phala-chetana as impure. The experience of pure consciousness is true samyaktva.
• Right Conduct (Charitra) for the Unrestrained: The text cites Acharya Kundkund's explanation that even for the unrestrained samyagdrishti (one with right faith), there is charitra. This is not false conduct but true conduct, termed "Samyaktvacaran" (conduct of right faith). This is further supported by Acharya Virsen in the Dhavala commentary, where the cessation of mithyatva (wrong belief) is described as charitra. Therefore, the unrestrained samyagdrishti possesses all three and is on the path to liberation.
• Detachment from the Body: Citing Kalash 23, Acharya Amritchandra advises the soul to consider the body as a neighbor and detach from it, even if it means dying, to realize its true nature. Pandit Rajmalji echoes this, urging the soul to realize that all bodily manifestations are of pudgala (matter) and not of the soul. Experiencing the pure conscious self, even for a moment, leads to this realization.
• Other Insights: The text also mentions other points from Panditji's commentary:
  • Desire for external substances leads to wrong mental states (mithyatva).
  • The experiences of the four states of existence and the five senses are all sources of agitation for the samyagdrishti.
  • The samyagdrishti does not consider attachment and aversion as their own states, hence they do not possess them.
  • The doer of an action is its enjoyer; therefore, the wrong-believer enjoys the fruits of attachment and aversion.
  • A fortunate soul, nearing the end of worldly cycles, attains right faith.

In conclusion, the text highlights Pandit Rajmalji's significant contribution to understanding Kundkundacharya's "Samaysar Kalash" through his insightful commentary. It also commends Pandit Phoolchandraji Shastri for his meticulous editing and clarification, making this work highly valuable for spiritual seekers.