Panchsutra

Here is a comprehensive summary of the Jain text "Panchsutra" (specifically the first sutra) in English, based on the provided pages:

Book Title: Panchsutra (Five Sutras) Author: Shrutgyan Prasarak Sabha (as publishers and potentially authors) Publisher: Shrutgyan Prasarak Sabha Catalog Link: https://jainqq.org/explore/022343/1

Overall Purpose:

The "Panchsutra" is presented as a "Shuddhi Sutra" (Purification Sutra), contrasting with "Pushti Sutras" (Sutras for accumulation of merit) like the Bhaktamar Stotra. Its primary aim is to facilitate the purification of the soul by reducing sins (Pap Kshay) and ultimately lead to self-welfare and happiness. The text emphasizes the importance of performing the first sutra before engaging in other spiritual practices, likening it to purifying the ground before building a structure.

Key Themes and Content of the First Sutra:

The provided text focuses exclusively on the Pratham Sutra (First Sutra) of the Panchsutra. This sutra serves as a foundational prayer and a declaration of faith and commitment within the Jain tradition. It can be broken down into several core components:

1. Salutation to the Arihants (Pages 7-8):

   • The sutra begins with a profound salutation to the Arihants (Bhagavants).
   • They are described as being Vitrag (free from attachment and aversion), Sarvagna (omniscient, knowing all states of the world), worshipped by the lords of devas, speaking Yathasthit (truthfully and as things truly are), the Gurus of the Three Worlds, and Aruha (those who will not take birth again, having eradicated karma).
   • This initial salutation establishes the highest spiritual ideal and the object of devotion for the practitioner.

2. Understanding the Nature of the Soul and Suffering (Pages 9-10):

   • The sutra then elucidates the Jain understanding of existence, stating that the soul (Jiva) is anadi (without beginning).
   • The cycle of bhav (existence/incarnation) is also anadi and is brought about by the sanyog (conjunction) of anadi karma.
   • This cycle of existence is characterized by Dukh-ruve (being of the nature of suffering), Dukh-phale (bearing the fruit of suffering), and Dukh-anubandhe (having a continuous chain of suffering).

3. The Path to Liberation (Pages 11-12):

   • The sutra outlines the means to break this cycle of suffering. The vicched (cessation) of this bhav (existence) is achieved through Shuddha Dharma (pure Dharma).
   • The attainment of Shuddha Dharma is made possible by the vigama (eradication) of Pāpa Karma (sinful karma).
   • The eradication of sinful karma, in turn, is achieved through the pari pak (ripening/maturation) of Bhavyatva (potentiality to attain liberation) and other virtuous qualities.

4. Practices for Attaining Liberation (Pages 13-14):

   • The sutra details the specific practices that aid in the ripening of these virtuous qualities and the eradication of karma. These are referred to as Vivāg Sāhanāni (means of ripening).
   • Key practices mentioned are:
     • Chau Sharangaman (taking refuge in the Fourfold path: Arihants, Siddhas, Acharyas, Sadhu).
     • Dukkar Garaha (accepting the blame for wrongdoings, acknowledging past sins).
     • Sukraṇāsevana (serving and appreciating good deeds).
   • These practices should be performed with Shubha Pranidhan (pure intention) and ekagrata (concentration) of mind, speech, and body.
   • The frequency of these practices is emphasized: intensely during times of strong attachment/aversion (sanklesha) and regularly during other times, preferably at the three junctions of the day (sandhyas).

5. Taking Refuge (Pages 15-22):

   • A significant portion of the sutra is dedicated to the act of taking refuge in the Three Jewels (Triratna) of Jainism. This is a formal declaration of seeking spiritual guidance and support.
   • Refuge in Arihants: Described as supremely powerful, free from rag-dwesh-moh, omniscient, the cause of ultimate welfare, the source of supreme well-being, like a wishing jewel, and a raft in the ocean of existence.
   • Refuge in Siddhas: Described as those whose old age and death are eradicated, whose karma-stains are removed, who are free from all afflictations, possess Keval Gyan (infinite knowledge) and Keval Darshan (infinite perception), reside in the city of liberation, experience unmatched bliss, and have achieved their ultimate purpose.
   • Refuge in Sadhus: Described as having a calm and deep disposition, refraining from sinful activities, knowing and practicing the five great vows (Achara), eager to help others, possessing qualities like the lotus, engaged in meditation and study, and having pure inner states.
   • Refuge in Dharma (as taught by Kevalis): Described as worshipped by gods, demons, and humans, the sun that dispels the darkness of delusion, a supreme mantra against the poison of attachment and aversion, the cause of all welfare, the fire that burns the forest of karma, and the path to Siddhahood.

6. Repentance and Confession (Pages 23-30):

   • Having taken refuge, the practitioner engages in Garhami (accepting blame) for Dukkar (wrongdoings).
   • This repentance extends to all beings and entities, including:
     • The Arihants, Siddhas, Acharyas, Upadhyayas, Sadhus, Sadhvis.
     • Other worthy beings and places of Dharma.
     • Parents, friends, benefactors.
     • All beings in general, whether on the right path or not.
     • Even inanimate objects like books that aid in the path or those that do not.
   • The practitioner confesses any Vītah (contrary) action or Anāchariya (unacceptable) behavior performed, intentionally or unintentionally, through mind, speech, or body, either directly, through causing others, or by approving of others' actions.
   • This confession is made with Raga (attachment), Dvesh (aversion), or Moha (delusion), acknowledging it as happening in this life or other lives.
   • The sutra concludes this section with a triple "Michchhāmi Dukkaḍaṁ" (May my wrongdoing be fruitless), signifying deep remorse and a plea for forgiveness.

7. Aspiration and Vow (Pages 31-40):

   • The practitioner aspires for their repentance to be samyak (correct/proper) and resolves to not repeat the mistakes.
   • They seek the guidance of Arihants and Acharyas as Kalyāṇamitra (spiritual friends).
   • They desire sanyoga (association) with these exalted beings and pray for their guidance to be beneficial.
   • They desire mokshabija (the seed of liberation) to be attained through these aspirations.
   • The practitioner wishes to become worthy of serving them, adhering to their commandments, being united in their service, and comprehending their teachings without fault.
   • They express their willingness to perform sukrit (good deeds) to the best of their ability.
   • They anumoḍami (applaud/endorse/appreciate) the practices and qualities of the Arihants, Siddhas, Acharyas, Upadhyayas, Sadhus, and even the lay followers (Shravaks) who are engaged in the path of liberation. They also appreciate the endeavors of deities and all beings who are on the path of well-being.

8. The Impact of Recitation (Pages 41-44):

   • The text explains the transformative power of reciting, listening to, or contemplating this sutra.
   • Unpleasant karma (Ashubh Karma) becomes shithil (loosened), parihāyanti (deteriorates), and khijujanti (wastes away) due to weakened potency. Even residual unpleasant karma is rendered less potent and yields minimal results, like poison neutralized by an antidote.
   • Conversely, pleasant karma (Shubh Karma) āsagaḷijanti (gathers from all sides), pariposhirjanti (becomes strong and developed), and nimmavijyanti (fully ripens). This good karma yields abundant and beneficial results, leading to progression towards ultimate happiness (moksha).

9. The Seed of Goodness (Pages 45-46):

   • The sutra is described as a seed of good consciousness (Shubh Bhav), which helps in nirvrohan (checking/stopping) of negative states (Ashubh Bhav).
   • Therefore, it should be recited with good prānidhan (concentration/intention), heard attentively, and contemplated deeply.

10. Concluding Invocation (Pages 47-48):

    • The sutra concludes with a final salutation to the Paramguru Vitrag (Supreme Guru who is free from passion).
    • It also salutes other virtuous beings (Acharyas, etc.).
    • It prays for the victory of the Jinvani (teachings of the Jinas).
    • The final heartfelt wish is for all beings to become happy through the attainment of Param Sambodhi (supreme enlightenment).
    • The sutra ends with the declaration of having completed the "Pāp Paḍigāy Gun Bījāhān Sutra" (Sutra for confessing sins and planting the seed of virtues).

In essence, the first sutra of Panchsutra is a comprehensive prayer for purification. It establishes the highest spiritual goals (Arihants), diagnoses the root cause of suffering (karma and attachment), prescribes the path to liberation (Shuddha Dharma through karma eradication), outlines essential practices (taking refuge, repentance, service), and invokes a heartfelt desire for the well-being of all souls.