Agam 15 Upang 04 Pragnapana Sutra Part 04 Sthanakvasi

The provided text is a portion of the Jain scripture "Pragnapana Sutra," specifically Part 04, translated and commented upon by Ghasilal Maharaj. This particular segment focuses on Chapter 17, dealing with "Leshyas" (types of subtle spiritual dispositions or colors) and then transitions into Chapter 18, which discusses "Kayasthiti" (duration of existence in a particular state or body).

Here's a breakdown of the key themes and content covered in the provided pages:

Chapter 17: Leshyas (States of Being/Colors)

• Introduction: The text begins with the customary Jain invocation "Namo Arihantanam..." and introduces the "Pragnapana Sutra" with commentary by Acharya Ghasilalji Maharaj. The publisher is Shri Akhil Bharat Shwetambar Sthanakvasi Jain Shastroddhara Samiti.
• Structure of the Text: It's evident from the table of contents (Page 11 & 12) that the Pragnapana Sutra is vast, covering numerous "pads" (chapters or sections). This portion deals with the 17th "Leshyapad," which is further divided into several "Uddeshaks" (sub-sections or specific topics of discussion).
• Focus on Naurayikas (Hell-dwellers): A significant portion of the initial pages (starting from Page 14 onwards) delves into the "sameness" or "difference" of various attributes for Naurayikas (beings residing in hellish realms). The text uses a question-and-answer format between Lord Mahavir (Bhagwan) and his disciple Lord Gautam (Gautam Swami).
  • Sameness/Difference in Attributes: The discussion examines whether Naurayikas are all alike in terms of:
    • Ahar (Food): Differentiated based on whether they have large (Mahasharira) or small (Alpsharira) bodies, with the former consuming and respiring more matter.
    • Karma: Distinguished by "Purvopapannaka" (those born earlier) who have fewer remaining karmas, and "Pachhopapannaka" (those born later) who have more remaining karmas.
    • Varna (Complexion/Color): Differentiated based on their time of birth, with earlier-born ones being purer in complexion and later-born ones being less pure.
    • Leshya (Spiritual Disposition/Color): Similar to complexion, earlier-born are considered purer in Leshya, and later-born less pure.
    • Vedana (Feeling/Suffering): Differentiated by whether they are "Sannibhuta" (associated with consciousness/mind) or "Asannibhuta" (mindless), with the former experiencing greater suffering.
    • Kriya (Action): Categorized based on their spiritual inclination: Samyagdrushti (right view) have four types of actions, while Mithyadrushti (wrong view) and Samyamithyadrushti (mixed view) have five types of actions.
    • Ayushya (Lifespan): Narakas have varying lifespans and birth times, leading to differences.
  • Other Beings: The text then extends the discussion to other classes of beings, including:
    • Asura Kumara and other Bhavanavasis (Dwelling deities): Similar discussions about their attributes like food, karma, color, and leshya are presented.
    • Vimanavasis (Celestial beings): Discussions about their attributes, including the number of leshyas available to them (limited to Tejas, Padma, and Shukla).
    • Ekindriyas (Beings with one sense): Detailed discussion on the types of leshyas available to them (four types: Krishna, Neel, Kapot, Tejas).
    • Tris-indriyas, Chaturindriyas, Panchindriyas: Their leshya availability is also discussed.
    • Manushyas (Humans): Their availability of leshyas is explored, noting differences based on their realm (Karma Bhumi vs. Akarm Bhumi) and gender.
    • Leshya Transference: The text touches upon the concept of leshyas, suggesting that they can influence or be influenced by other leShy.
• Alpa-Bahutva (Fewer vs. More): The latter part of Chapter 17, particularly from Page 112 onwards, focuses on the comparative numbers (alpa-bahutva) of beings with different leshyas across various categories (Naurayika, Trigyoni, Manushya, Devas). It establishes a hierarchy, generally showing that lower leshyas (Krishna, Neel, Kapot) are more numerous than higher leshyas (Tejas, Padma, Shukla), with the latter being rarer.

Chapter 18: Kayasthiti (Duration of Existence)

• Introduction of Kayasthiti: The text transitions to the 18th "Pad" (chapter) which is about "Kayasthiti" – the duration of a being's existence in a particular body or state. The introductory verses highlight the topics to be covered: Jiva, Gati (realm of existence), Indriya (sense organs), Kaya (body type), Yoga (activities of mind, speech, body), Veda (sex/feeling), Kashaya (passions), Leshya (subtle disposition), Samyakva (right faith), Gyan (knowledge), Darshan (perception), Sanyat (restraint), Upayoga (consciousness), Ahar (food), Bhashak (speech), Parit (limited), Paryapta (sufficiently developed), Sukshma (subtle), Sanni (conscious), Bhav (existence/rebirth), Asti (existence of matter), and Charam (ultimate).
• Jiva Kayasthiti: The text begins by discussing the duration of a soul's existence. It states that a soul is "sarvadh" (eternal), implying a continuous cycle of existence, though the forms of existence may change.
• Nairayika Kayasthiti: The duration of existence in hellish realms is discussed, with the jaghanya (least) being 10,000 years and the utkrushta (greatest) being 33 sagaropamas (a very long period).
• Tiryak Gati:
  • General: The duration of existence for beings in the animal realm is described as very long, potentially infinite.
  • Tiryanch Yoni (Female): Their lifespan is detailed with specific durations for different states of existence and in relation to human and divine realms.
  • Manushya (Human): Lifespan is discussed, also distinguishing between different types of humans (Karma Bhumi, Akarm Bhumi, Antardveepi).
  • Deva (Celestial beings): Lifespan is discussed, distinguishing between various types of celestial beings (Bhavanavasi, Vimanavasis, Jyotishka, Ishan, etc.) and their respective durations.
  • Siddha (Liberated Souls): Their state is described as "Sadika Aparyavasita," meaning they have a beginning but no end, existing in eternal bliss.
• Paryapta and Aparyapta States: The text discusses the duration of existence in both "paryapta" (fully developed) and "aparyapta" (not fully developed) states for various categories of beings (Nairayika, Tiryak, Manushya, Deva). Generally, the aparyapta state is described as being for an "antarmuhurta" (a very short duration), while the paryapta state can extend for much longer periods, varying by being type.
• Kayasthiti by Body Type (Kaya): The discussion then moves to the duration of existence in different types of bodies:
  • Prithvi Kayika (Earth element beings): Jajhanya (least) is antarmuhurta, utkrusta (greatest) is uncountable kalpa (a very long time).
  • Ap Kayika (Water element beings): Similar to earth element beings.
  • Tejas Kayika (Fire element beings): Jajhanya is antarmuhurta, utkrusta is uncountable Ratin Din (days and nights).
  • Vayu Kayika (Air element beings): Jajhanya is antarmuhurta, utkrusta is uncountable years.
  • Vanaspatikayika (Plant beings): Jajhanya is antarmuhurta, utkrusta is uncountable years.
  • Nigoda: This category of subtle plant beings is discussed in terms of their duration, with anantasargaparpani (uncountable periods of cosmic cycles) for time and uncountable lokas for space.
  • Trasa Kayika (Mobile beings): Jajhanya is antarmuhurta, utkrusta is a thousand years plus some additional time.

Overall Impression:

This portion of the Pragnapana Sutra is highly philosophical and analytical, typical of Jain scriptures. It uses a rigorous, deductive approach to categorize and quantify various aspects of existence, particularly focusing on the number of beings and their durations of existence based on their spiritual state (leshya) and biological classification (kaya). The dialogue format between Mahavir Swami and Gautam Swami is a common pedagogical tool used to explain complex Jain doctrines. The text emphasizes the hierarchical structure of existence, from the hellish realms to celestial realms, and the different characteristics associated with each level. The detailed breakdown of lifespans and the comparative analysis of numbers (alpa-bahutva) are central to the Jain worldview, reflecting a profound attempt to understand the cosmic order.