Sthanang Sutram Sanuvadasya

This document provides a comprehensive summary and analysis of the Sthanang Sutra (also known as Sthananga Sutra or Thanaanga Sutra), a foundational text in Jainism, specifically focusing on the commentary (Tika) by Acharya Abhaydeva Suri and its translation. The title is Sthanang Sutram Sanuvadasya, published by Abhaydeva Suri.

The text is presented in a highly structured manner, likely derived from a specific edition with page and line references, and is intended for private and personal use only, as indicated by the footer. The summary covers the initial sections of the text, focusing on the introductory parts and the beginning of the commentary on the first section (Sthana).

Here's a breakdown of the key themes and information presented:

1. Introduction and Mangalacharana (Invocation):

• The text begins with a Mangalacharana, offering salutations to Lord Mahavir and the Jinanathas, and then proceeds to the commentary (Tika) of the Sthanang Sutra, which is attributed to Acharya Abhaydeva Suri.
• The Tika's Mangalacharana itself salutes Lord Mahavir and states the intention to provide a brief explanation of certain passages in the Sthanang Sutra, often referencing other scriptures for clarification.

2. Shastra Prastavana (Introduction to the Scripture):

• The text then introduces the Sthanang Sutra, describing Lord Mahavir as a supreme being who has conquered the enemies of passion (raga, etc.) through his extraordinary spiritual strength. He is served by hundreds of kings, possesses Omniscience (Kevalgyan) and Omniscience (Kevaldarshan), his empire spans the three worlds, and he is the propagator of justice, born into the Ikshvaku lineage as the son of King Siddhartha.
• The Sthanang Sutra itself is described as a profound and meaningful text composed by the Ganadharas (disciples of Mahavir) for the benefit of the Shraman Sangh (monastic order) and its disciples. It is rich with numerous meanings, like a treasure trove.
• The text acknowledges that the Sthanang Sutra, despite its profound knowledge and action-oriented principles, was not extensively explained by any previous scholar due to various reasons, possibly fear of misinterpretation or lack of sufficient knowledge.
• The current commentary is initiated by the author, who admits to undertaking this task despite lacking the full spiritual strength of previous scholars, driven by a desire to benefit themselves and others, following the practices of ancient scholars and consulting contemporary learned individuals (Gitasth).

3. Anuyog and Its Purpose (Falacharadwar Nirupan - Explanation of the Fruitful Door):

• The commentary emphasizes the importance of outlining the phala (fruit or purpose) of a scripture to encourage intellectual engagement. Without this, listeners might not approach the text, likening it to someone refusing to clear a thorny branch.
• Phala is divided into two types:
  • Anantar Phala (Immediate Fruit): This is the understanding of the subject matter itself.
  • Parampar Phala (Ultimate Fruit): This is the attainment of liberation (Moksha) through the practice and realization of the subject matter.
• It notes that the "Purpose Door" (Prayojan Dwar) is separately discussed in the commentary of the Visheshavashyak (Bhashya).

4. Yoga-Sambandh (Connection/Relationship):

• This section discusses the yoga or connection of the scripture. If interpreted as the means (upaya) and the goal (upeya), then the scripture relates to the goal.
• The term Anuyog is defined as the means to understand the scripture. The connection or "opportunity" for presenting the Anuyog is crucial.
• The text specifies who is eligible to receive this knowledge: those who are bhavyas (destined for liberation), desirous of the path to liberation, steadfast in their guru's teachings, and have been initiated for at least eight years.
• It cites scriptural examples to illustrate eligibility based on years of practice:
  • Three years of practice for studying the Achar Prakalp (Nishith Sutra).
  • Four years of practice for studying the Suyagada Ang.
  • Five years of practice for studying Dashashrutkand, Brihadkalpa, and Vyavahar Sutra.
  • Eight years of practice for studying Sthanang and Samavaya Ang.
• Deviating from this is considered a violation, leading to faults like disobedience to scriptures.

5. Mangala (Auspiciousness):

• The text highlights the necessity of Mangala (auspiciousness or auspicious beginnings) to prevent obstacles and ensure the smooth progression of the teaching, especially since the Anuyog (scripture) is considered beneficial (shreyobhut).
• Mangala is performed to overcome potential impediments that disciples might face.
• It is stated that auspicious works often encounter many obstacles, so commencing with Mangala is essential, similar to handling valuable treasures or powerful knowledge.
• Mangala should be performed at the adi (beginning), madhya (middle), and anta (end) of the scripture to ensure seamless, stable, and continuous dissemination of its meaning.
  • Adi Mangal: Mentioned as the formula "Shrutam me Ayushman!" (I have heard, O venerable one!) or salutations to the Bhagavan, which are auspicious due to their inherent greatness.
  • Madhya Mangal: Explained through the first verse of the fifth chapter ('Pancha Mahavvaya' - The Five Great Vows), which signifies auspiciousness through pure spiritual states (Kshayikadi Bhava). Other examples include references to 'Anagar' (ascetics) in the sixth chapter and the 'Ganadhara Sthana' (positions of Ganadharas).
  • Antya Mangal: The last verse of the tenth chapter ('Dasa Gunalukkha Poggala Ananta Pannatte' - Attributes of ten qualities, infinite substances) where the word 'Ananta' (infinite) signifies auspiciousness, similar to growth. Alternatively, the entire scripture, being a cause for spiritual purification (nirjara), is auspicious.

6. Samudayartha (Collective Meaning/Essence of the Name):

• After discussing Phala, Yoga, and Mangala, the text moves to the collective meaning of the name "Sthanang."
• Names are categorized into three types:
  • Yatharth (Real): Names that directly correspond to the object (e.g., 'lamp', 'pot').
  • Ayatharth (Unreal/Figurative): Names that are used symbolically or figuratively (e.g., 'Palash' tree).
  • Arthashunya (Meaningless): Names devoid of etymological meaning (e.g., 'Dittha').
• The name "Sthanang" is considered Yatharth as it accurately reflects the scripture's content.
• The word "Sthan" (place) is analyzed through its various Niskhepa (classifications):
  1. Naam Sthan: The name itself, which denotes the entity.
  2. Sthapana Sthan: Installation or representation of the entity.
  3. Dravya Sthan: The substance itself (living, non-living, or mixed).
  4. Kshetra Sthan: The spatial location.
  5. Kaal Sthan: The temporal aspect (duration of existence or activity).
  6. Urdhva Sthan: Position or posture in space (e.g., Kayotsarga).
  7. Uparati Sthan: Renunciation or restraint.
  8. Vasti Sthan: A dwelling or abode.
  9. Sanyam Sthan: The state of discipline.
  10. Pragrah Sthan: The position of respect or authority (e.g., kings, gurus).
  11. Yodha Sthan: The posture of warriors.
  12. Achal Sthan: Steadfastness or immovability.
  13. Ganana Sthan: Calculation or enumeration.
  14. Sandhan Sthan: Joining or connection (literal or figurative).
  15. Bhava Sthan: The state of being or mental disposition.
• The primary relevance of "Sthan" in this context is "Vasti Sthan" (dwelling) and "Ganana Sthan" (enumeration).
• The word "Ang" (part) is also analyzed through Niskhepa:
  • Naam Ang: The name.
  • Sthapana Ang: Installation.
  • Dravya Ang: Substance as a part.
  • Bhava Ang: State of being as a part.
• The collective meaning of "Sthanang" is that it refers to the soul or other entities that reside in places or are characterized by numbers (one to ten), which is elaborated upon by the scripture. It is named Sthanang because it explains these "places" or numerical categories.

7. Dwaras (Doors/Gateways to Understanding):

• The text mentions that the Sthanang Sutra has ten Adhyayanas (chapters). The first Adhyayana is significant for being singular (referring to 'one') and for describing singular soul entities.
• It introduces the concept of four Anuyog Dwaras (gateways to understanding) for any major scripture, like a city having four entrances:
  1. Upakrama: Introduction or commencement.
  2. Niskhepa: Classification or laying out.
  3. Anugama: Subsequent elaboration or follow-up.
  4. Naya: Different perspectives or philosophical viewpoints.
• Anuyojan is explained as Anuyog, which means connecting the meaning of the scripture to its subject matter or a suitable explanation.

8. Sequence of Doors (Krama Dwar):

• The text explains the necessity of a sequence for these "doors." If a scripture lacks Upakrama, it cannot have a Niskhepa. If it lacks Niskhepa (in terms of classification), it cannot be elaborated through Anugama. If it's not understood through Anugama, it cannot be analyzed through Nayas. This establishes a logical progression.

9. Detailed Breakdown of Anuyog Dwaras:

• Upakrama: Explained as having two types: Laukik (worldly) and Shastriya (scriptural).
  • Laukik Upakrama has six types: Naam, Sthapana, Dravya, Kshetra, Kaal, and Bhava. Dravya Upakrama is further divided into two: Parikarma (improvement/enhancement) and Vinaash (destruction/modification).
  • Shastriya Upakrama has six types: Anupurvi, Naam, Pramana, Vaktavyata, Arthadhikar, and Samavataar.
• Anupurvi: Discussed as having ten types in other texts, with Utkirtana (enumeration) and Ganana (counting) being relevant here. Ganana Anupurvi is of three types: Purvanupurvi, Pashchanupurvi, and Ananupurvi.
• Naamkathan: Naam is also described as having ten types (Ek Naam, Dvi Naam, etc.), with the text focusing on six. It connects Naam to the Kshayopashamic Bhava (state resulting from destruction and suppression of karmas), explaining that the entire Shruta (scripture) is of this nature.
• Praman Kathan: Pramana is categorized into four types based on Dravya (substance) etc. The text states that this Adhyayana, being of the nature of Kshayopashamic Bhava, fits into Bhava Pramana. Bhava Pramana itself is of three types: Guna (quality), Naya (perspective), and Sankhya (number). The text notes that while it fits into Guna and Sankhya Pramana, its relationship with Naya Pramana is not being discussed here. It further details the types of Agam Pramana (scriptural evidence) it falls under.
• Vaktavyata: Described as having three types: Swasamay (one's own doctrine), Parasamay (others' doctrines), and Swapar-samay (both). The text asserts this Adhyayana is Swasamay Vaktavyata.

10. Structure of the Summary: The summary is structured according to the "doors" of understanding (Upakrama, Niskhepa, Anugama, Naya) and then delves into the specifics of each, particularly focusing on how the Sthanang Sutra fits within these categories and the underlying Jain philosophical concepts.

In essence, this initial part of the commentary focuses on establishing the context, purpose, and eligibility for studying the Sthanang Sutra, along with an initial breakdown of its structure and the meaning of its title. It sets the stage for a detailed exploration of Jain principles and classifications.