Tattvarth Sutra Tika Ek Samiksha

Here's a comprehensive summary of the provided Jain text, focusing on the critique of Pandit Phoolchandra Shastri's commentary on the Tattvarthasutra and a brief mention of the Panchadhyayi:

Overview of the Text:

This document appears to be a section from a publication honoring or discussing the work of Pandit Phoolchandra Shastri. The primary focus is on a review and analysis of his Hindi commentary on the Tattvarthasutra, titled "Tattvarthasutra Tika: Ek Samiksha" (Tattvarthasutra Commentary: A Review). There is also a shorter section discussing the Panchadhyayi and its authorship.

Critique of Pandit Phoolchandra Shastri's Tattvarthasutra Commentary:

The review, written by Dr. Pannalal Sahityacharya, highlights the significance of the Tattvarthasutra as a foundational text in Jainism. It notes the historical context of Jain scripture, mentioning earlier works like the Sat Sankhya and Anuyogas by Pushpadanta and Bhutabali, which the Tattvarthasutra references. The reviewer points out that Acharya Nemichandra followed this earlier style in his Gommatasara. Umaswami Maharaj's Tattvarthasutra, however, adopted a simpler and more accessible style, leading to its widespread acceptance.

The reviewer acknowledges the existence of numerous Sanskrit commentaries on the Tattvarthasutra by both Digambara and Shvetambara traditions, citing prominent ones like the Sarvarthasiddhi by Acharya Pujyapada, Rajavartika by Akalankadeva, Shlokavartika by Vidyānanda, and Tattvarthadhigamabhashya by Umaswami. The lost Gandhahasti Mahabhashya of Samantabhadra Swami is also mentioned. Beyond direct commentaries, the reviewer notes other independent works like Harivanshpurana, Adipurana, Padmapurana, Tattvarthasara, and Purusharthasiddhyupaya that expound on the principles of the Tattvarthasutra.

The core of the review focuses on Pandit Phoolchandra Shastri's Hindi commentary, published by the Varni Granthamala. The reviewer describes it as comprehensive, covering various aspects in detail. Key features of Pandit Phoolchandra Shastri's commentary highlighted include:

• Inclusion of Shvetambara Textual Variations: The commentary is noted for mentioning textual variations prevalent in the Shvetambara tradition.
• Question-and-Answer Format: The commentary utilizes a question-and-answer (prashnottar) method to clarify complex topics.
• Depth and Scholarship: Pandit Phoolchandra Shastri, being a renowned scholar of works like Dhavala, is praised for his deep understanding and for clarifying subjects by referencing these authoritative texts.
• Detailed Chapter-wise Explanations: The review outlines the specific topics covered in each chapter of the commentary, demonstrating its thoroughness. This includes:
  • Chapter 1: Explaining the nature and types of Vyanjanagraha and Arthagraha, the sensory capacities of different senses, and the distinctions between Pramana and Naya.
  • Chapter 2: Discussing the similarities and differences in bodies (Sharira), elucidating the concept of untimely death (akalmarana), and explaining the characteristics of Audarika and other bodies, including the states of Ahara and Anahara during Vigrahagati.
  • Chapter 3: Describing the structure and divisions of the universe (loka), including methods for calculating its volume, and providing a detailed account of the lower realms (adhōlōka) and the nature of the earth layers.
  • Chapter 4: Describing the celestial beings (Vaimanika Deva), differentiating between those with fatal destinies (ghataayushk) and those without (aghataayushk), and explaining their lifespans.
  • Chapter 5: Supporting the six fundamental substances (Shad-dravya) with reference to modern science, particularly explaining the concepts of Dharma and Adharma. It also discusses the bonding of atoms and various upadana (material causes).
  • Chapter 6: Discussing the influx of karmas related to pleasant (sata) and unpleasant (asata) feelings, and addressing why enlightened beings (Kevali) do not consume food.
  • Chapter 7: Explaining the nature of violence and non-violence (himsa-ahimsa), shedding light on the prohibition of night-time eating, expressing concern over laxity in societal conduct, and detailing the transgressions of vows (atichara). It also clarifies that Sallekhana (voluntary fasting until death) is not self-harm through a question-and-answer format.
  • Chapter 8: Discussing karmas and their sub-categories, explaining how sata and asata vedaniya karmas cause experiences of happiness and sorrow but do not accumulate the necessary material, which is gathered by other karmas. It also provides detailed information on pradeshbandha (accumulation of karmic particles).
  • Chapter 9: Discussing the twelve contemplations (anupreksha), twenty-two austerities (parishaha), and the types of meditative practices (Dhyana) like Shukla Dhyana. It elaborates on the different stages of righteous conduct (charitra) and ascetism (tapas).
  • Chapter 10: Explaining the reasons for attaining Kevalajnana (omniscience) and the characteristics of liberated souls (mukta jiva) in terms of the twelve Anuyogas (fields of inquiry).

The reviewer concludes by strongly recommending Pandit Phoolchandra Shastri's commentary, stating that while it might be dense for students, it is immensely helpful for scholars seeking to deepen their knowledge. The reviewer advises readers to overlook minor points of contention and focus on the overall learning experience.

Discussion of the Panchadhyayi:

The second section of the document, authored by Pandit Nathulal Shastri, discusses the Panchadhyayi and its commentary. It praises the literary contributions of Pandit Phoolchandra Shastri.

• Authorship Debate: The primary focus of this section is the authorship of the Panchadhyayi. It mentions that an incomplete Hindi translation of a manuscript from the Ajmer Shastra Bhandar was used in the Shastri examination syllabus. The original author of the Panchadhyayi is debated:
  • Pandit Makhanlalji suggests Acharya Amritchandra as the author.
  • Pandit Jugal Kishoreji Mukhtar attributes it to Pandit Rajmalji.
  • Pandit Phoolchandra Shastri also identifies Pandit Rajmalji as the author.
• Reviewer's Opinion: The reviewer (Pandit Nathulal Shastri) leans towards Panchadhyayi not being by Acharya Amritchandra, citing that the extensive shloka-samadhan (verse-solution) style is not consistent with Amritchandra's known for his concise and formulaic language.

Overall Impression:

The text is a scholarly appreciation and review of the extensive and detailed commentary on the Tattvarthasutra by Pandit Phoolchandra Shastri. It positions his work as a significant contribution to Jain scholarship, offering a thorough exploration of the text's philosophical and practical implications. The review also touches upon the complexities of Jain textual transmission and authorship debates within the tradition.