Satthisay Payaranam

This document is a scanned excerpt of a Jain text titled "Satthisay Payaranam" (meaning "Sixty-Century Chapter" or "Chapter of Sixty Hundred," referring to its 60 verses), authored by Nemichandra Bhandagarika and edited by Pandit Hargovinddas T. Sheth. It was published in 1917 by Atmaram Sharma as part of the Muni Shree Mohanlalji Jaina Granthamala No. 2.

Here's a comprehensive summary of the provided pages, focusing on the introduction and the initial verses of the text:

1. Title and Authorship:

• The book is identified as "Satthisaya Payarana".
• The author is Nemichandra Bhandagarika.
• The text includes a commentary in Sanskrit.
• The editor is Pandit Hargovinddas T. Sheth, who holds the titles Nyayatirtha and Vyakarana-tirtha and was a Sanskrit Professor and Examiner at Calcutta University.

2. Publication Details:

• Published in 1917.
• Printed by Pt. Atmaram Sharma at the George Printing Works, Benares City.
• Published by the Muni Shree Mohanlalji Jain Granthamala Office, Ramghat, Jain Mandir, Benares City.
• The price is listed as 8 annas.

3. Preface (Prastavana) by the Editor (Hargovinddas):

• Significance of the Title: The title "Satthisaya Payaranam" (Sixty-Hundred Chapter) might seem ordinary, but the text itself is significant and full of meaning.
• Content and Criticism: The author, Nemichandra, while discussing general principles like samyaktva (right faith), offers a fearless and critical analysis of the Jain social structure of his time. This critique, though from an ancient period, is considered historically valuable and relevant for comparison with the modern Jain social condition.
• Author's Identity and Period: Nemichandra Bhandagarika is identified as a prominent layman (shravak pravara). Although he doesn't explicitly mention his time, the editor deduces his period by identifying him as the son of Shri Jineshwar Suri, the 47th patriarch of the Kharatara Gaccha. Shri Jineshwar Suri is known to have lived in the 13th century Vikram era.
• Commentaries: The text has two commentaries, though the first is not available. The editor mentions its existence through a reference in the second commentary. The second commentary, presented here, is shorter and its author is unknown. However, a concluding verse suggests the author was a disciple of Shri Dhavalchandra Guru.
• Editor's Contribution: The editor explains his editorial process. He has provided Sanskrit translations (chhaya) of the Prakrit verses, along with explanations of certain Prakrit terms, to make the text accessible to those who do not know Prakrit. He also included explanations of Sanskrit terms for better understanding.
• Manuscript Sources: The editor expresses gratitude to Mandalacharya Shri Nemichandra Suri for providing three manuscripts from the Kushalchandra Gani library in Varanasi. These manuscripts vary in condition and content (one is commented, one has Gujarati translation, and one is a clean version of the text).
• Request for Corrections: The editor humbly requests readers to point out any errors that might have crept in due to oversight or limitations in his understanding.
• Acknowledgements: The editor expresses deep gratitude to Shri Jaymuni and Shri Pratap Muni for their guidance and support in reviving ancient Jain texts through the Granthamala.

4. Beginning of the Text and Commentary:

• The text begins with a salutation to Lord Parshvanatha.
• First Verse (Gatha 1):
  • Prakrit: अरहं देवो सुगुरू सुद्धं धम्म च पंचनवकारो। धन्नाण कयत्थाणं निरंतरं वसह हिययम्मि ॥१॥
  • Sanskrit Translation: अर्हन् देवः सुगुरुः शुद्धो धर्मश्च पञ्चनमस्कारः । धन्यानां कृतार्थानां निरन्तरं वसति हृदये ॥१॥
  • Meaning: The embodied soul should first engage in samyaktva (right faith), which is the foundation of righteous conduct. Nemichandra, after searching for a long time, found a great preceptor in Shri Jinapati Suri. Through him, he learned the correct principles of deities, gurus, and dharma. This chapter is dedicated to clarifying these principles for those who are fortunate and have achieved their goals, residing in their hearts.
  • Commentary on "Arhat": The commentary explains that "Arhat" means one worthy of worship by gods and humans, or one who has no "raha" (attachment or seclusion). "Deva" means one who shines or conquers karma. "Guru" means one who knows and imparts scripture. "Suguru" is an excellent and knowledgeable guru. "Dharma" is that which is pure, free from impurities like violence, and sustains beings.
• Second Verse (Gatha 2):
  • Prakrit: जइ न कुणसि तवचरणं न पढसि न गुणेसि देसि नो दाणं । ता इत्तियं न सकसि जं देवो एक अरहंतो ? ॥ २ ॥
  • Sanskrit Translation: यदि न करोषि तपश्चरणं न पठसि न गुणयसि ददासि नो दानम् । —तदैतावन्न शक्नोषि यद् देव एकोऽईन् ? ॥
  • Meaning: If you do not practice austerities, do not study scriptures, do not contemplate them, and do not give charity, can you even worship a single Arhat? This implies that even the worship of an Arhat requires certain foundational virtues.
• Third Verse (Gatha 3):
  • Prakrit: रे जीव ! भवदुहाई एकं चिय हरइ जिणमयं धम्म । इयराणं पणमंतो सुहकज्जे मूढ ! मुसिओ सि ॥ ३ ॥
  • Sanskrit Translation: रे जीव ! भवदुःखान्येक एव हरति जिनमतो धर्मः । इतरान् प्रणमन् शुभकार्ये मूढ ! मूषितोऽसि ॥
  • Meaning: Oh soul! Only the Jinamata (the teachings of Jinas) or the Dharma spoken by them can remove the suffering of worldly existence. O ignorant one! By bowing to other (false) deities while engaged in auspicious acts, you are being cheated and losing your purpose.
• Fourth Verse (Gatha 4):
  • Prakrit: देवेहिं दाणवेहि य सुओ मरणाओ रक्खिओ कोइ ?। दढकयजिणसम्मत्ता बहुयवि अजरामरं पत्ता ॥ ४ ॥
  • Sanskrit Translation: देवैर्दानवैश्च श्रुतो मरणाद् रक्षितो कोऽपि । दृढकृतजिनसम्यक्त्वा बहवोऽप्यजरामरं प्राप्ताः ॥
  • Meaning: Has anyone, by the gods or demons, been saved from death? No. However, many souls who have firmly established Jain samyaktva have attained immortality.
• Fifth Verse (Gatha 5):
  • Prakrit: जह कुवि वेसारत्तो मुसिज्जमाणोवि मन्नए हरिसं । तह मिच्छवेसमुसिया गयंपि न मुणंति धम्मनिहिं ॥ ५ ॥
  • Sanskrit Translation: यथा कोऽपि वेश्यारक्तो मुष्यमाणोऽपि मन्यते हर्षम् । तथा मिथ्यात्ववेश्यामुषिता गतमपि न जानन्ति धर्मनिधिम् ॥
  • Meaning: Just as one infatuated with a prostitute, even while being robbed, feels joy, similarly, those deluded by the "prostitute" of mithya-tva (false beliefs) do not recognize the treasure of Dharma, even when it is lost to them.

The text then continues with verses discussing various aspects of Jain philosophy, ethics, the dangers of wrong beliefs (mithya-tva), the importance of true gurus and adherence to Jinendra's teachings, and the consequences of actions. The verses often use analogies and direct address to the soul to impart wisdom.