Panchastikay

SR No.: 090326
Original Sutra Author: Kundkundacharya
Author: Shreelal Jain Vyakaranshastri
Publisher: Bharat Varshiya Anekant Vidwat Parishad
Total Pages: 421
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Philosophy, & Religion
File Size: 11 MB

Page 12

षद्रव्य-पंचास्तिकायवर्णन त्रिधा देवता कथ्यते । केन, इष्टाधिकृताभिमतभेदेन । आशीर्वस्तुनमस्क्रियाभेदेन नमस्कारविधा। तच्च मंगलं द्विविधं मुख्यामुख्यभेदेन । तत्र मुख्यमंगलं “कथ्यते आदौ मध्येऽवसाने च मंगलं भाषितं बुधैः" ! तज्जिनेन्द्रगुणस्तोत्रं तदविघ्नप्रसिद्धये ॥४॥" तथा चोक्तं "विघ्नाः प्रणश्यन्ति भयं न जातु न क्षुद्रदेवाः परिलंघयन्ति । अर्थात् यथेष्टाश्च सदा लभन्ते जिनोत्तमानां परिकीर्तनेन ।।५।।" "आई मंगलकरणे सिस्सा लहु पारगा हवातात्त । मज्झे अव्युच्छात्ति विज्जा विज्जाफलं चरिमे ।।६।।" अमुख्यमंगलं कथ्यते-"सिद्धत्थ पुण्णकुंभो वंदणमाला य पंडुरं छत्तं । सेदो वण्णो आदस्स गाय कण्णा य जत्तस्सो ।।७।। वणियमसंजमगुरोहिं साहिदो जिणवरेहिं परमट्ठो । सिद्धासण्णा जेसिं सिद्धत्था मंगलं तेण ||८॥ पुण्णा मणोरहेहि य केवलणाणेण चावि संपुण्णा । अरहंता इदि लोए सुमंगलं पुण्णकुम्भो दु ।।९।। णिग्गमणपवेसम्हि य इह चउवीसपि वंदणीज्जा ते । वंदणमालेत्ति कया मरहेण य मंगलं तेण ।।१०॥ सव्वजणणिव्वुदियरा छत्तायारा जगस्स अरहंता। छत्तायारं सिद्धित्ति मंगलं तेण छत्तं तं ॥११॥ सेदो वण्णो झाणं लेस्सा य अधाइसेसकम्मं च । अरुहाणं इदि लोए सुमंगलं सेदवण्णो दु ।।१२।। दीसइ लोयालोओ केवलणाणे तहा जिणिदस्स। तह दीसइ मुकुरे विंबु मंगलं तेण तं मुणह ।।१३।। जह वीयराय सब्वण्हु जिणवरो मंगलं हवइ लोए । हयरायबालकण्णा तह मंगलमिदि विजाणाहि ॥१४।। कम्मारिजिणेविणु जिणवरेहिं मोक्खु जिणाहिवि जेण । जं चउर उअविवलाजिणइ मंगलु वुच्चइ तेण ।।१५।।" . अथवा निबद्धानिबद्धभेदेन द्विविधं मंगलं तेनैव ग्रन्थकारेण कृतं । निबद्धमंगलं यथामोक्षमार्गस्य नेतारमित्यादि । शास्त्रान्तरादानीतो नमस्कारोऽनिबद्धमङ्गलं यथा-जगत्त्रयनाथायेत्यादि। अस्मिन्प्रस्तावे शिष्यः पूर्वपक्षं करोति किमर्थं शास्त्रादौ शास्त्रकाराः मंगलार्थ परमेष्ठिगुणस्त्रोत्रं कुर्वन्ति यदेव शास्त्रं प्रारब्धं तदेव कथ्यतां मंगलमप्रस्तुतं । न च वक्तव्यं, मंगलनमस्कारेण पुण्यं भवति पुण्येन निर्विघ्नं भवति इति । कस्मान वक्तव्यमिति चेत् ? व्यभिचारात् । तथाहि- क्वापि नमस्कारदानपूजादिकरणेपि विघ्नं दृश्यते, क्वापि दानपूजानमस्काराभावेपि निर्विघ्नं दृश्यत इति । आचार्याः परिहारमाहुः । तदयुक्तं, पूर्वाचार्या इष्टदेवतानमस्कारपुरस्सरमेव कार्य कुर्वन्ति, यदुक्तं भवता-नमस्कारे कृते पुण्यं भवति पुण्येन निर्विघ्नं भवति इति न च वक्तव्यं तदप्युक्तं । कस्मात् ? देवतानमस्कारकरणे पुण्यं भवति तेन निर्विघ्नं भवतीति तर्कादिशास्त्रे सुव्यवस्थापितत्वात् । पुनश्च यदुक्तं त्वया व्यभिचारो दृश्यते तदप्ययुक्तं । कस्मादिति चेत् ? यत्र देवतानमस्कारदानपूजादिधर्म कृतेपि विघ्नं भवति तत्रेदं ज्ञातव्यं पूर्वकृतपापस्यैव फलं तत्, न च धर्मदूषणं, यत्र पुनर्देवतानमस्कारदानपूजादिधर्माभावेपि निर्विघ्नं दृश्यते तत्रेदं ज्ञातव्यं पूर्वकृतधर्मस्यैव फलं तत् न च पापस्य । पुनरपि शिष्यो ब्रूते-शास्त्रं मंगलममंगलं वा ? मंगलं चेत्तदा मंगलस्य मंगलं कि प्रयोजनं, यद्यमंगलं, तर्हि तेन शास्त्रेण किं प्रयोजनं । आचार्याः परिहारमाहुः-- भक्त्यर्थं मंगलस्यापि मंगलं क्रियते। तथा चोक्तं--"प्रदीपेनार्चयेदर्कमुदकेन महोदधिम् । वागीश्वरी तथा वाग्भिमंगलेनैव मंगलम् ।।१६॥' किं च । इष्टदेवतानमस्कारकरणे प्रत्युपकारं स्मृतं कृतं भवति ।

Translation AI Generated

## Description of the Six Substances and Five Astikayas

The description of the six substances and five astikayas is given in three ways, depending on the deity:

* **By whom:** This refers to the specific deity being invoked.
* **By the desired outcome:** This refers to the specific benefit sought from the deity.
* **By the type of salutation:** This refers to the specific form of salutation used.

This auspiciousness is of two types: primary and secondary.

**Primary auspiciousness** is described as follows: "It is said that auspiciousness is spoken of by the wise at the beginning, in the middle, and at the end." This is followed by a hymn praising the qualities of Jinendra, for the purpose of removing obstacles and achieving success.

**Secondary auspiciousness** is described as follows:

* "The auspiciousness of the Siddhattha, the Punna-kumbha, the garland of salutations, the white umbrella, the seat, the color, the auspiciousness of the voice, the ears, and the tongue."
* "The auspiciousness of the merchant, the restraint, the guru, the association with the Jina, the supreme goal, the Siddhasana, the Siddhattha."
* "The auspiciousness of the Punna, the mind, the knowledge, the complete knowledge, the Arhat, the Punna-kumbha."
* "The auspiciousness of the exit and entry, the twenty-four salutations, the garland of salutations, the mind."
* "The auspiciousness of the umbrella, the Arhat, the umbrella, the Siddhi."
* "The auspiciousness of the seat, the color, the meditation, the knowledge, the remaining karma, the Arhat, the seat, the color."
* "The auspiciousness of the world, the complete knowledge, the Jina, the auspiciousness of the moon, the moon."
* "The auspiciousness of the heroes, the Jina, the world, the auspiciousness of the horse, the horse."
* "The auspiciousness of the blacksmith, the Jina, the liberation, the auspiciousness of the four, the four."

Alternatively, auspiciousness is also described as being of two types: bound and unbound.

**Bound auspiciousness** is described as follows: "The leader of the path to liberation, etc."

**Unbound auspiciousness** is described as follows: "Salutation taken from other scriptures, such as 'To the Lord of the three worlds,' etc."

In this context, the student raises an objection: "Why do the authors of scriptures begin their scriptures with a hymn praising the qualities of the Supreme Being for auspiciousness? Why not simply begin with the subject matter of the scripture? Auspiciousness is irrelevant."

The teacher responds: "It is not irrelevant. Auspiciousness brings merit, and merit removes obstacles."

The student counters: "Why is this necessary? There are instances where obstacles are encountered even after performing salutations, offerings, and worship. Conversely, there are instances where obstacles are not encountered even without performing salutations, offerings, and worship."

The teacher explains: "This is not a contradiction. The ancient teachers always performed actions preceded by salutations to their chosen deities. As you said, performing salutations brings merit, and merit removes obstacles. This is not irrelevant. Why? Because this is well-established in logic and other scriptures. Furthermore, the instances you mentioned are not contradictions. When obstacles are encountered even after performing salutations, offerings, and worship, it is because of the fruits of past negative karma, not a flaw in the act of worship. Conversely, when obstacles are not encountered even without performing salutations, offerings, and worship, it is because of the fruits of past positive karma, not a lack of negative karma."

The student continues: "Is the scripture auspicious or inauspicious? If it is auspicious, then what is the purpose of making it even more auspicious? If it is inauspicious, then what is the purpose of the scripture?"

The teacher responds: "Auspiciousness is made even more auspicious for the sake of devotion. As it is said, 'One may worship the sun with a lamp, the ocean with water, and the goddess of speech with auspicious words.' Furthermore, performing salutations to the chosen deity is considered a reciprocal act of kindness."