Agam Deep 41B Pindanijjutti Gujarati Anuvaad - Book Summary

Here's a comprehensive summary of the Jain text "Agam Deep 41B Pindanijjutti Gujarati Anuvaad" based on the provided pages:

Book Title: Agam Deep 41B Pindanijjutti Gujarati Anuvaad Author(s): Dipratnasagar, Deepratnasagar Publisher: Agam Shrut Prakashan

Overall Purpose: This text is a Gujarati translation and commentary ("Gurjar Chhaya") of the Jain scripture "Pindanijjutti," which is a commentary by Acharya Bhadrabahuswami on the fifth chapter of the Dasavaikālika Sutra, specifically the study on "Pindeshana" (the conduct related to alms and sustenance). The translation aims to provide a practical and useful interpretation of the original text for monks and nuns, going beyond a literal word-for-word translation.

Key Themes and Content:

The "Pindanijjutti" and its commentary focus on the crucial aspects of alms-receiving and consumption for Jain ascetics, emphasizing purity and non-violence in every step. The text is structured around the concept of "Pind" (a collection or substance) and its various types and the regulations surrounding their use.

I. Introduction and Philosophy:

Necessity of Sustenance for Spiritual Practice: The text begins by establishing that while restraint (Sanyam) is essential for liberation, sustenance (Aahar) is necessary to maintain the body, which is the vehicle for spiritual practice.
Purity of Sustenance: The core emphasis is on the purity and non-violence (Ahimsa) in obtaining and consuming food, as any impurity can hinder spiritual progress.
Pind Concept: "Pind" is explained as a collective or substance, categorized into four types: Nama (Name), Sthapana (Establishment/Representation), Dravya (Material), and Bhava (Intent/Spiritual). The text focuses on Dravya Pind, which aids in achieving Bhava Pind (spiritual attainment).
Dravya Pind Classification: Dravya Pind is further divided into three types: Aahar (food), Shayya (bedding), and Upadhi (possessions). The primary focus of this work is on Aahar Pind.

II. The Eightfold Consideration of Pind Shuddhi (Purity of Sustenance):

The text details an eight-stage process for ensuring the purity of food:

Udgama (Origin): The faults arising from the genesis of food. This is categorized into 16 types, initiated by householders. Examples include Adhakarma (food prepared with a specific intention for monks), Udeshika (food intended for all mendicants), and others relating to the preparation and offering.
Utpadana (Acquisition): The faults in the process of obtaining food, categorized into 16 types, initiated by ascetics. Examples include Dhātrī (acting like a nurse to solicit alms), Dūti (acting as a messenger), Nimitta (divination), and others related to obtaining food through various means.
Eshana (Investigation/Seeking): This is a critical section detailing the meticulous investigation required for alms. It is divided into three types:
- Gaveshana Eshana (Investigating the Source): This involves eight types of investigation concerning measure, time, necessity, combination, equipment, quantity, contemplation, and intention.
- Grahan Eshana (Accepting the Alms): This concerns the purity of the act of receiving, detailing issues with doorways, containers, and the condition of the giver.
- Graas Eshana (Eating the Alms): This refers to the 42 faults to be avoided while consuming the food.
Sanyojana (Combination): The combination of different substances, both material and intentional, ensuring no faults arise.
Pramana (Measure): The correct proportion of food to be consumed.
Angara (Praise): Praising the food or the person who prepared it.
Dhumra (Criticism): Criticizing the food or the person who prepared it.
Karana (Reason): The underlying reason for accepting or rejecting food.

III. Detailed Breakdown of Substance Categories (Prakriti):

The text then delves into the classification of Dravya Pind into Sattvachitta (living), Anantara (continuous life force), Parantara (intermittent life force), Mishr (mixed), and Achitta (non-living). It meticulously analyzes the faults associated with each category (Prakriti) like Earth-body (Prithvikaya), Water-body (Apkaya), Fire-body (Teukaya), Air-body (Vayukaya), Vegetation-body (Vanaspati-kaya), and Mobile-bodies (Trasa-kaya), explaining their sub-classifications and the specific rules for their use by ascetics.

IV. Conduct and Faults in Alms-Seeking (Vartana Dosha):

A significant portion of the text is dedicated to outlining various faults and improper conduct (Dosha) associated with alms-seeking and consumption. These are categorized and explained with examples and consequences:

Adhakarma (Improperly Prepared Food): Detailed explanation of various types of Adhakarma, including intentional preparation for monks, improper handling, and the consequences for both the giver and receiver.
Oudeshika (Food for General Alms-Seekers): Faults related to food intended for a group of mendicants.
Putikarma (Mixed Impure Food): The mixing of pure and impure food.
Mishra (Mixed Intent): Food prepared with mixed intentions (for self, monks, others).
Sthapana (Establishment/Setting Aside): Setting aside food for monks, with distinctions based on how it's set aside and for how long.
Prabhutika (Early or Late Preparation): Manipulating the timing of events like weddings to gain more alms.
Pradushkarana (Creating Light/Opening): Using light or opening doors specifically to facilitate alms for monks.
Krita (Purchased): Buying food for monks.
Parivartita (Exchange): Exchanging items to get better alms.
Abhyahata (Brought from Outside): Bringing alms from another village or town, with detailed rules on whether it's permissible based on knowing the donor, the intention, and the distance.
Urmina (Broken Seals): Breaking seals on containers to offer alms.
Malapahata (Taken from High/Low Places): Obtaining alms from elevated or low places, with associated risks and faults.
Achchhedya (Forcibly Taken): Obtaining alms through force or coercion from others.
Anisrushta (Without Permission): Taking alms without proper permission from all rightful owners.
Pradupuraka (Adding to Existing Food): Adding ingredients to food already prepared for self or others to make it more appealing for monks.
Churna, Yoga, Mulkarma (Use of Spells, Herbs, Rituals): Using supernatural powers, spells, specific herbs, or rituals to solicit alms.
Mayapinda (Deception): Using deception, changing forms, or enacting performances to gain alms.
Lobhapinda (Greed-Driven Alms): Seeking alms due to excessive desire for specific tastes or items.
Samstava (Relationship Gossip): Using familial relationships or flattering words to solicit alms.
Vidya/Mantra/Churna/Yoga/Moolkarma Pinda: The use of specific arts, incantations, powders, or rituals for alms.
Krodha, Mana, Maya, Lobha (Anger, Pride, Deceit, Greed): Using these negative emotions to solicit alms.

V. Types of Alms-Givers and Their Conduct:

The text also discusses the faults related to specific types of givers or situations:

Children: Taking alms from children without adult supervision.
The Aged/Infirm: Taking alms from elderly, sick, or incapacitated individuals.
Intoxicated/Maniacal Individuals: Taking alms from those who are under the influence or mentally unstable.
Those Performing Rituals/Actions: Not taking alms from those actively engaged in specific tasks.
The "Vipra" (Brahmins): Specific rules related to them.

VI. Rules for Consumption and Renunciation:

Pachchhakkhana (Renunciation): The importance of proper renunciation of food items with faults.
Pardavartana (Exchange): Rules regarding the exchange of items for alms.
Nirikshana (Observation): The need for careful observation before accepting alms.
Viveka (Discrimination): The process of discriminating between pure and impure alms.
Parithavanam (Setting Aside): The rules for setting aside alms that cannot be consumed.

VII. The Three Types of Eshana:

The text reiterates the three core types of Eshana:

Gaveshana (Investigating): The process of finding pure alms.
Grahan (Accepting): The act of receiving pure alms.
Graas (Eating): The act of consuming pure alms with proper intention.

VIII. The Goal of the Commentary:

The author, Muni Deepratnasagar, states his intention to present the "Gurjar Chhaya" (Gujarati translation/interpretation) of the Pindanijjutti in a way that is practical and beneficial for the ascetics, focusing on the essence and application rather than just a literal translation.

Overall Significance:

"Agam Deep 41B Pindanijjutti Gujarati Anuvaad" is a detailed guide for Jain ascetics on the ethical and practical considerations of sustenance. It underscores the Jain principle of Ahimsa (non-violence) extending to every aspect of life, particularly the acquisition and consumption of food, which is fundamental to the ascetic path towards liberation. The commentary aims to equip practitioners with the knowledge to avoid the myriad faults and maintain the highest purity in their observances.