Agam 15 Upang 04 Pragnapana Sutra Part 05 Sthanakvasi - Book Summary

This Jain text, the Pragnapana Sutra Part 05, authored by Ghasilal Maharaj, is a detailed exposition within the Jain Agamas, specifically focusing on the nature of actions (kriyā) and karma. This summary, based on the provided pages, highlights key aspects discussed in the text.

The text begins with the traditional Jain invocation: "Namo Arihantanam, Namo Siddhanam, Namo Acharyanam, Namo Upadhyananam, Namo Loke Savva Sadhunam." This is followed by the Panch Namaskara mantra, emphasizing its power to destroy sins and its auspiciousness.

Key Themes and Content:

The Nature of Kriyā (Actions/Activities): The text delves into the concept of "kriyā" within Jainism, categorizing actions and their nuances. It explores how actions lead to the binding of karma.
Classification of Kriyā: Pages 14-23 introduce the concept of five types of actions:
1. Kāyikī (कायिकी): Actions related to the body.
2. Adhikaraṇikī (आधिकरणिकी): Actions related to instruments or means of action.
3. Prāḍveṣikī (प्राद्वेषिकी): Actions stemming from malice or hatred.
4. Pāritāpanikī (पारितापनिकी): Actions causing suffering or torment.
5. Prāṇātipāta-kriyā (प्राणातिपात क्रिया): Actions causing harm or death to living beings. Each of these five types is further sub-divided into different categories, explaining the subtle variations in actions that lead to karmic bondage.
The Principle of Kriyā and Akriyā (Action and Inaction): Pages 23-30 discuss whether souls (jīvas) are inherently active (sakriyā) or inactive (akriyā). The text clarifies that souls exist in both states depending on their stage of spiritual development. The liberated souls (Siddhas) are considered akriyā (inactive), while those in the cycle of birth and death (samsāra) are sakriyā (active). The concept of Shaileshi (state of being beyond mind and speech) and Ashaileshi (state before that) is used to explain this.
Causes of Kriyā and Karma Bandha: The text meticulously explains the underlying causes of these actions and how they lead to karmic bondage (karma bandha). It highlights that actions are driven by intentions, desires, and attachments.
Detailed Analysis of Kriyā Types: The text provides detailed explanations and definitions for each type of kriyā, elucidating the subtle distinctions and the specific karmic consequences associated with them. For instance, Prāḍveṣikī is linked to mental states like anger, pride, deceit, and greed, while Pāritāpanikī involves causing suffering.
The Role of Intentions and Mindfulness: The text implicitly emphasizes the significance of intentions behind actions. The classification of actions highlights how even seemingly subtle mental states or bodily movements contribute to the karmic cycle.
Rules for Swādhyāya (Self-Study): Pages 6-10 provide specific instructions and restrictions regarding the study (swādhyāya) of this scripture. These include:
- Timing: When to study the original text (first and fourth quarters of day and night).
- Prohibited Times: Times when study is not allowed (dawn, dusk, noon, midnight, and specific durations around sunrise/sunset).
- Restrictions related to Women: Prohibitions regarding study during menstruation and in the presence of menstruating women.
- Thirty-two Unfavorable Circumstances (Aswādhyāya): A comprehensive list of 32 situations categorized into "related to the sky" (10) and "related to the gross physical body" (10), along with specific astronomical events (eclipses), festivals, and personal impurity (monthly periods) that make studying the text inappropriate. These include events like meteor showers, directional fires, thunder, lightning, eclipses, cremation grounds, and specific festival days.
- Emphasis on Humility and Guidance: The text concludes these instructions by stating that these rules apply to the original text (mūlapāṭha) and not necessarily to translations, stressing the importance of humility (vinaya) and following the guidance of gurus and elders during difficult times.
Table of Contents (Vishayanukramanika): Pages 11-13 present a detailed table of contents, outlining the topics covered in the Pragnapana Sutra. It lists numerous concepts like karma bondage, types of karma, the six categories of living beings (shatkaaya), prohibition of harming life (prāṇātipāta viramaṇa), various states of consciousness (kleśyā), knowledge (jnāna), and the states of the embodied soul (samyaṭāsaṁyama). The structure indicates a systematic and exhaustive treatment of these subjects.
Specific Examples of Kriyā: The initial sections of the kriyāpada (pages 14 onwards) illustrate the classification of actions with clear definitions and examples, defining kāyikī as related to the body, ādhikaraṇikī to the instruments of action, prāḍveṣikī to negative mental states, pāritāpanikī to causing suffering, and prāṇātipāta to harming life. The text clarifies the interconnectedness of these actions.
Karma Bandha and Kriyā: The text explains how different types of kriyā lead to the bondage of different types of karma, discussing rules and classifications in detail.
The Nature of Souls (Jiva): The text explains that souls can be both active and inactive, depending on their state of liberation or bondage.
The Five Types of Kriyā in Detail: The latter part of the provided text focuses on the detailed explanation of the five types of kriyā (Kāyikī, Adhikaraṇikī, Prāḍveṣikī, Pāritāpanikī, Prāṇātipāta-kriyā) and their characteristics, as well as the specific souls or beings to whom they apply and the conditions under which they occur.
Karma Analysis: The text also elaborates on the nature of karma, including the types of karmas, their duration of bondage (sthiti), and how they are experienced (anubhāva). It classifies karma into eight primary types (Jñānāvaraṇīya, Darśanāvaraṇīya, Vedanīya, Mohanīya, Āyuṣya, Nām, Gotra, Antarāya) and further details their sub-categories and the conditions related to their bondage and experience.
Specific Examples of Karma Types: The text elaborates on the sub-categories of karma, such as the different types of Jñānāvaraṇīya (covering the five types of knowledge obstruction), Darśanāvaraṇīya (sleep and the four types of delusion), Vedanīya (pleasant and unpleasant experiences), Mohanīya (delusion related to right and wrong belief, and conduct), Nām (body, form, senses, etc.), Gotra (high and low birth), and Āyuṣya (life span). It also details the specific durations of bondage (sthiti) and the period of non-manifestation (abādhā) for these karmas in different life forms.
Interrelation of Kriyā and Karma: The text emphasizes the causal link between actions (kriyā) and karmic consequences (karma bandha), detailing how specific actions lead to the bondage of particular karmas and how these karmas manifest as experiences in the soul's journey.

Overall Significance:

The Pragnapana Sutra is a foundational text in Jainism, providing a profound philosophical and practical framework for understanding actions, karma, and the path to liberation. This part of the text, through the detailed explanations of kriyā and karma, aims to guide the practitioner towards right conduct, mindfulness, and the reduction of karmic influx, ultimately leading towards spiritual purification and liberation (moksha). The detailed classification and the emphasis on the subtle differences in actions and their consequences highlight the rigor and depth of Jain ethics and philosophy.

This summary provides a general overview. The original text, with its precise definitions and intricate classifications, offers a much deeper and more comprehensive understanding of these fundamental Jain principles.