Panchdhyaya Tika Ek Adhyayan - Book Summary

Here's a comprehensive summary of the provided Jain text, focusing on the analysis of the "Panchadhyayi Tika: Ek Adhyayan" by Nathulal Shastri:

This document is a review of Nathulal Shastri's study titled "Panchadhyayi Tika: Ek Adhyayan," which critically examines the Hindi commentary on the ancient Jain text "Panchadhyayi" by Pandit Phoolchandji Shastri. The review highlights the significance of both the original "Panchadhyayi" and Phoolchandji's commentary, while also delving into the authorship and content of the "Panchadhyayi" itself.

Significance of Panchadhyayi and Phoolchandji's Commentary:

The "Panchadhyayi" is recognized as a crucial Jain scripture, particularly important for its synthesis of three of the four "Anuyogas" (scriptural divisions) from the "Tattvarthasutra." Regular study of "Panchadhyayi" is considered essential for a good understanding of Jain teachings, often being a focus during the Paryushana festival.
Pandit Phoolchandji Shastri's Hindi commentary is highly lauded for its depth and utility, especially for scholars seeking to refine their knowledge. While it might be demanding for students, it's deemed extremely beneficial for experienced scholars. The reviewer suggests that scholars should focus on the core content, acknowledging that there might be minor points of debate among scholars.

Authorship of the Panchadhyayi:

The original "Panchadhyayi" was envisioned to have five chapters, but only about one and a half chapters are available, suggesting the author might have passed away before completing it.
There is considerable discussion regarding the original author. Pandit Makhanlalji proposes Acharya Amritchandra, citing stylistic similarities in his critical work "Agam Marg Prakash." However, Pandit Jugalkishorji Mukhtar attributes it to Pandit Rajmalji, a view supported by Pandit Phoolchandji himself.
Nathulal Shastri, the author of the review, leans against Acharya Amritchandra being the author. He argues that the extensive question-and-answer format in the "Panchadhyayi" is not characteristic of Amritchandra Suri's concise and aphoristic style. Furthermore, the presence of phrases like "Tadah Surih" (Then the Sage says) suggests that the "Panchadhyayi" author might have drawn inspiration from an ancient sage like Amritchandra Suri rather than being Amritchandra Suri himself.

Content Analysis of Panchadhyayi and its Commentaries:

Philosophical Concepts: The text discusses profound Jain philosophical concepts, including:
- Moksha (Liberation): The tenth chapter of "Panchadhyayi" (as understood through the commentary) elaborates on the causes of Kevalgyan (omniscience) and the nature of liberated souls, detailing their variations across twelve "Anuyogas" (fields of inquiry).
- Dravya (Substance): The essence of the "Panchadhyayi" lies in defining "Dravya" as pure existence or "Sanmatra." It's described as self-sufficient, beginningless and endless, and indivisible. It exists as "Sat" (being) or in the form of substance and its modifications. The text explores the "Dravyarthik" and "Paryayarthik" perspectives, highlighting the oneness and manifoldness of substances.
- Four Definitions of Dravya: The text presents four definitions of "Dravya":
  1. "Guna-Paryayavad Dravyam" (Substance characterized by attributes and modifications).
  2. "Guna-Samudayo Dravyam" (Substance as a collection of attributes).
  3. "Sam-Guna-Paryayo Dravyam" (Substance with common attributes and modifications).
  4. "Utpada-Vyaya-Dhrouvyav-Yuktam Sat-Saddravyalakshanam" (Substance possessing origination, destruction, and permanence, which is the characteristic of existence).
- Naya (Perspective): The nature of "Naya" is explained as a correct view that focuses on specific qualities of an object for a particular purpose. The opposite is termed "Nayasabhasa" (fallacious perspective). The text critiques several views, like the soul being the doer and enjoyer of worldly happiness, as "Nayasabhasas."
- Syadvada (Theory of Conditional Predication): The text expounds on the "Anekaanta" (non-absolutism) perspective, demonstrating how objects are intertwined with dualities like existence and non-existence, permanence and impermanence, oneness and manifoldness, and being and non-being.
- Bondage (Bandha): The second chapter discusses the existence of the soul and karma, explaining the relation between the formless soul and material karma as beginningless. "Vaibhaviki Shakti" (inherent power) is highlighted, where external causes can induce transformations. Bondage is defined as a state of dependence or deviation from one's own nature due to the influence of other's qualities.
Commentaries on Panchadhyayi:
- Following Pandit Makhanlalji's Hindi translation, Pandit Devkinandan Siddhantashastri published a "Gita" commentary in 1932.
- A third commentary was by Pandit Devkinandan, edited by Pandit Phoolchandji, published in 1950. This version is noted for its independent elaboration while staying close to the core subject matter.
- Saralnarainji also provided a concise Hindi translation and analysis from the perspective of "Naya." The "Varnigrranthamala" edition of "Panchadhyayi" is praised for its clarity of "Nayas," with Pandit Phoolchandji's contribution being particularly acknowledged.
The Role of Naya: The text explains the interdependence of "Vyavahar Naya" (conventional truth) and "Nishchay Naya" (ultimate truth). "Vyavahar Naya" is considered to negate aspects based on perceived divisions of substance, attributes, and modifications, which are not the ultimate reality. "Nishchay Naya" grasps the singular, indivisible nature of the object. The reviewer emphasizes that both are necessary, and true self-realization ("Svanubhuti") transcends any specific "Naya."
Key Virtues and Practices: The "Panchadhyayi" discusses virtues like "Prasham" (equanimity), "Samveg" (spiritual fervor), "Anukampa" (compassion), and "Astikya" (faith). It details the eight limbs of "Samyaktva" (right faith), the seven fears, and three types of "Mudhta" (delusion). The conduct of Acharyas, Upadhyayas, and Sadhus, as well as the duties of householders, are also covered. The concept of "Vatsalya" (affection) is explained through the duty of a householder to protect the Jain community and temples, even using material means like mantras, weapons, or wealth if spiritual strength is insufficient. This is termed "aiparharya hinsa" (unavoidable violence) aimed at protection.
Discussion on Vedabhava (Disposition of Feeling): The text notes a disagreement between the "Panchadhyayi" author (likely Pandit Rajmalji) and the commentator (Pandit Phoolchandji) regarding "Vedabhava" in a single lifetime. The commentator asserts that "Vedabhava" remains constant throughout a life, though material forms can change. This point is seen as a possible indication that the "Panchadhyayi" author might not have studied the "Dhavala Tikas" thoroughly.

Conclusion:

Nathulal Shastri's study is presented as a significant work that illuminates the "Panchadhyayi" and Pandit Phoolchandji Shastri's commentary. The book is characterized as being rich in "Dravyanuyoga" (metaphysics) and "Charananuyoga" (conduct) and is deemed essential for scholars. The reviewer highlights the commendable editorial work by the editor, making the text accessible for study. The work is currently undergoing its fourth publication, indicating its continued relevance and popularity.