Panchgranthi 108 Bol Sangraha Shraddhanajalpattak Adharsahasshilangrath Kupdrushtantvishadikaran Kay

This comprehensive summary details the "Panchgranthi" (Five Treatises) by Yashovijay Gani and Yashodevsuri, published by Yashobharti Jain Prakashan Samiti. The collection contains five significant works of Jain philosophy and practice, originally authored by the esteemed scholar Yashovijay Gani.

Book Title: Panchgranthi (पंचग्रन्थी) - A collection of five works.

Author: Pujya Nyayavisharad Nyayacharya Mahopadhyay Shrimad Yashovijay Gani.

Compiled & Edited by: Acharya Shri Yashodevsuri (formerly Jain Muni Yashovijayaji Maharaj, Sahitya Kala Ratna).

Publisher: Shri Yashobharti Jain Prakashan Samiti, Bombay.

Key Works within Panchgranthi:

1. 108 Bol Sangrah (१. १०८ बोलसंग्रह):

   • This work is a compilation of 108 "bols" (points or statements) related to Jain philosophy and doctrine.
   • The author explains that only one manuscript of this work was found, and even that was incomplete.
   • It discusses various philosophical, logical, and dialectical points. The language used is Old Gujarati, reflecting the 17th-18th century.
   • The editor notes that finding more complete manuscripts of Yashovijay Gani's philosophical works is difficult, with more common being his Gujarati compositions like rasas and stavans.
   • The summary includes discussions on specific queries within the 108 Bols, such as:
     • Whether qualities observed in mithyā-dṛṣṭi (those with perverted or wrong perception) can be called "qualities" (referencing the concept of guṇa-sthāna or stages of spiritual progress).
     • The argument that only Jain practices like supātra-dāna (charity to the worthy), jin-pūjā (worship of Jinas), and sāmayik (a period of religious observance) lead to mārgānusāri (following the path to liberation), and Yashovijay Gani's counter-argument that universally accepted virtues like compassion, charity, non-violence, truth, and ethics also contribute to the path.
     • The view that only Jain rituals lead to apunaḥ-bandhak (non-recurrence of bondage), and Yashovijay Gani's clarification that rituals from other religions can also lead to this if performed with right understanding.
     • The assertion that lokottara mithyātva (transcendental wrong belief) is worse than laukika mithyātva (worldly wrong belief), and Yashovijay Gani's nuanced view that worldly wrong belief can also be severely detrimental in terms of karmic bondage.
     • The debate on whether only Tapa-gacch (a specific Jain sect) consecrated images are worthy of worship, and Yashovijay Gani's affirmation that any properly consecrated image of a Vītarāga (one devoid of passions) is worthy of veneration, irrespective of the sect.
     • The distinction between different types of wrong belief and their karmic implications.
   • The work aims to present the original language of the 17th century for 21st-century readers and provides new perspectives on established beliefs.

2. Shraddhanjalp-pattak (२. श्रद्धानजल्पपट्टक):

   • This is a small, two-page work, essentially a letter, that is presented as a treatise.
   • It was written in 1738 (Vir Samvat), close to the end of the author's life and in his old age.
   • The title "Shraddhanjalp-pattak" is explained: "Shraddhanjalp" refers to a heartfelt appeal to fellow monks, and "pattak" (or "pattra") signifies an authoritative letter or decree.
   • The core of the work addresses the current situation within the monastic order (śramaṇa-saṅgha), particularly the negative impact of ego, ambition, and the desire for praise.
   • It highlights how these negative traits lead to conflict and disharmony, even impacting the entire community.
   • The text draws parallels with the struggles faced by Mahavira and Buddha, illustrating how even great spiritual leaders were targeted due to human flaws like pride and ambition.
   • It emphasizes the importance of humility, discipline, and adherence to the path shown by the Tirthankaras.
   • The author expresses concern about the decline in spiritual discipline, the rise of laxity, and moral corruption within the monastic community over the centuries.
   • It speaks of historical instances where wise monks and devout laypeople took action to reform the order, often through councils and the establishment of new rules and regulations, with expulsion being a last resort for those who did not mend their ways.
   • The work advocates for the re-establishment of stricter discipline and adherence to principles.
   • A central theme is the crucial role of the guru-disciple relationship, stressing that the guru should be revered as a Tirthankara, and the disciple must maintain utmost respect and humility towards them. This is presented as a safeguard against ego and transgressions.
   • It also critiques those who wear the monastic garb but lack genuine spiritual practice, driven by ego and ambition.
   • The work concludes by urging contemplation and action to ensure the stability and righteousness of the monastic tradition.

3. AdharSahasShilangrath (३. अढारसहसशीलांगरथ):

   • This work is described as a "chariot" (rath) metaphorically representing the calculation or enumeration of 18,000 types of virtuous conduct or "shila" (virtue/conduct).
   • It details the structure and calculation involved in reaching this number, primarily based on the principles of Jain monastic discipline and ethical conduct.
   • The text explains how concepts like yati-dharma (conduct of a monk), classifications of living beings (e.g., earth-bodied, water-bodied), and stages of spiritual progress contribute to this vast enumeration.
   • The author breaks down the calculation, showing how the 10 virtues of a monk (yati-dharma) combined with the 10 types of starting points (ārambha) related to different life forms and activities lead to 100. This is further elaborated through considerations of senses, classifications, and intentional actions, eventually reaching the figure of 18,000.
   • The summary notes the absence of typical auspicious beginnings (mangalācaraṇ) and concluding praises (praśasti), with only a single line attributed to "Mahopadhyāya" towards the end. While the manuscript was written about 50 years after Yashovijay Gani's passing, the presence of his title strongly suggests his authorship.

4. KupdrashtantVishadikaran (४. कूपदृष्टान्तविशदीकरण):

   • This treatise clarifies the famous "well" (kūpa) analogy, likely in response to differing interpretations or criticisms.
   • The author begins with a prayer to Mahavir and his Tirthankara lineage.
   • The central theme is the justification of rituals like bathing, pouring water, offering flowers, and lighting lamps (dravya-stavan or material worship) in Jainism, even though they may seem to involve harm to subtle life forms (ekendriya jīva).
   • Yashovijay Gani argues that these rituals, when performed with proper intention and adherence to prescribed methods (vidhi), are ultimately beneficial and lead to positive karmic results (punya-bandha).
   • He draws parallels with digging a well: while the act of digging itself might disturb earth-bodied beings, the resulting well provides life-giving water, benefiting many. Similarly, Jain rituals, despite apparent minor harm, lead to spiritual purification and benefit.
   • The text addresses the potential criticism that these practices cause harm, citing the teachings of Haribhadra Suri and Abhayadeva Suri, who elaborated on the concept of vidhi-yukta (performed according to rules) and bhāva-stavan (mental worship).
   • Yashovijay Gani emphasizes that the intention and the method of performance are crucial. Rituals performed without proper discipline or intention are indeed problematic, but those aligned with Jain principles lead to auspicious outcomes.
   • He discusses the subtle nuances of karmic causality, explaining how right intention can mitigate or even nullify the negative karmic effects of actions that might appear harmful on the surface.
   • The treatise engages with different interpretive schools and highlights the importance of understanding the context and purpose behind Jain practices, emphasizing the principle of anekānta-vāda (manifold aspects of reality).

5. KaySthitiStavan (५. कायस्थितिस्तवन):

   • This work is a devotional poem composed in Old Gujarati, consisting of 67 verses across five sections (ḍhāla).
   • It describes the concept of "Kaya-sthiti" which relates to the cycle of birth and death, the duration of existence in different life forms, and the soul's journey through various states of being.
   • The term "Kaya-sthiti" is elaborated as "Sva-kaya Sthiti," referring to the soul's continuous transmigration through the same or different bodies.
   • The poem illustrates the vastness of this cycle, covering the 8.4 million life forms and the immense time spans involved.
   • It explains how the duration of existence in lower life forms is much longer (described as infinite cycles or utsarpiṇī and avasarpiṇī) compared to human existence, which is comparatively brief and offers a precious opportunity for spiritual progress.
   • The text addresses the misconception that one is always reborn into the same life form and highlights how actions (karma) dictate one's future births.
   • The poem emphasizes the preciousness of human birth (manuṣya-janma) as the best opportunity to break free from the cycle of suffering (saṃsāra).
   • It concludes with a heartfelt plea to the divine, seeking liberation from this cycle and attainment of eternal bliss (mokṣa) through devotion and spiritual practice.

Overall Significance:

The "Panchgranthi" represents a valuable collection of scholarly works that delve into fundamental aspects of Jainism, including philosophy, ethics, monastic discipline, and devotional practices. Yashovijay Gani's rigorous analytical approach, combined with Yashodevsuri's careful compilation and editing, makes these texts accessible and relevant for understanding the depth and breadth of Jain thought. The collection provides insights into historical debates and interpretations within the Jain tradition, offering nuanced perspectives on complex issues.