Agam Satik Part 20 Pragnapana Sutra Gujarati Anuwad 1

This document is the Gujarati translation with commentary (Satik Anuwad) of the Jain Agam text, specifically Pragnapana Sutra (part 1), which is the 20th part of the larger series of Agam Satik Anuwad.

Here's a breakdown of the content based on the provided pages:

Key Information:

• Book Title: Agam Satik Part 20 Pragnapana Sutra Gujarati Anuwad 1
• Author(s): Dipratnasagar, Deepratnasagar (Likely the commentator/translator)
• Publisher: Deepratnasagar
• Series: Agam Satik Anuwad (This is Volume 20 of a 42-volume series, with a total value of ₹10,000)
• Content: This specific volume begins the translation and commentary of the Pragnapana Sutra, which is the 4th Upanga Sutra and the 15th Agam.
• Origin: The work is by Muni Dippratnasagarji, starting on Friday, October 23, 2009.
• Acknowledgement: The author expresses deep gratitude to Pujya Acharya Shri Richakchandrasurishwarji M. for the initial inspiration and financial support. Gratitude is also extended to Pujya Acharya Shri Harshasagar Suriji M.S. for inspiring the translation and providing substantial financial aid. Numerous Jain Shwetambar Murtipujak Sanghs and Trusts are listed as donors, supporting various parts of the 42-volume series.
• Publisher's Mission: The publisher, Shri Shrut Prakashan Nidhi, aims to make the Agams accessible through translations and commentaries, providing a comprehensive study of Jain scriptures.

Content of Pragnapana Sutra (Part 1):

• Introduction to Pragnapana:
  • It is the 15th Agam and the 4th Upanga Sutra.
  • Its Prakrit name is "Pannavai Sutra," and Sanskrit name is "Prachnana."
  • It is closely related to the Anga Sutras like Sthan and Samavaya, and also to other Upanga Sutras like Jivabhigam.
  • The text contains 36 Padas (sections/chapters).
  • It delves deeply into Dravyayanuyog (the aspect of substances and their qualities).
  • It discusses various philosophical topics through a question-and-answer format.
• Mangal (Auspicious Invocation): The text begins with a mangal, paying respects to the Siddhas (liberated souls), Lord Mahavir, and the Gurus.
• Definition of Pragnapana: Pragnapana is described as the exposition of factual reality, making the principles of Jiva (soul) and Ajiva (non-soul) understandable to the disciple's intellect.
• Purpose of the Agam: It is considered a scripture that governs all soul and non-soul substances, necessitating auspicious beginnings for its study.
• Nature of the Agam: It is considered eternal from the perspective of Shastrasti Naya (eternal essence) but has a beginning from the Paryayastika Naya (momentary manifestation) perspective.
• The Threefold Purpose (Prayojan): The text mentions immediate (anantar) and ultimate (parampar) purposes, relating to the understanding of the scripture's meaning and achieving liberation (moksha).
• The Subject Matter (Abhidheya): The core subject is the nature of Jiva and Ajiva.
• The Relationship (Sambandh): It's discussed in terms of the means and the end (upaya-uPeya) and the guru-shishya tradition.
• The First Sutra:
  • It begins with salutations to the Siddhas and Lord Mahavir, highlighting their qualities like freedom from birth, death, and fear.
  • The commentary provides detailed explanations of terms like "Siddha" and "Mahavir," emphasizing their inherent virtues and accomplishments.
• The Second Sutra:
  • It describes Pragnapana as the cause of liberation for sentient beings.
  • It explains that Lord Mahavir presented Pragnapana, a treasure trove of knowledge, as the exposition of all bhavas (states/modes).
• The Third and Fourth Sutras:
  • These sutras introduce Aryashyam (likely a disciple or commentator) who is a Vachak (preacher/exponent) and has received knowledge from the lineage of Sudharmaswami.
  • The commentary emphasizes Aryashyam's qualifications and his presentation of the Pragnapana.
• The Fifth Sutra:
  • It describes Pragnapana as an "adhyayan" (chapter) which is wondrous and akin to a drop of "Drishtivada" (a lost Anga of the Agamas).
  • The speaker (likely Muni Dippratnasagarji) promises to expound it as Lord Mahavir did.
• The Sixth to Ninth Sutras:
  • These introduce the 36 Padas (sections) of the Pragnapana Sutra.
  • The commentary begins to detail the first few Padas, starting with "Pragnapana" itself, followed by "Sthan" (place), "Bahuvyaktavya" (many to be spoken of), "Sthiti" (duration/status), and "Vishesh" (specialty).
• Detailed Explanation of Padas (starting from Page 18):
  • Pragnapana (first Pada): It is discussed in two main types: Jiva Pragnapana and Ajiva Pragnapana.
  • Ajiva Pragnapana: This is further divided into Rupi Ajiva (material non-soul) and Arupi Ajiva (immaterial non-soul).
    • Arupi Ajiva is then categorized into 10 types: Dharmastikaya (medium of motion) and its parts/pradeshas, Adharmastikaya (medium of rest) and its parts/pradeshas, Akashastikaya (space) and its parts/pradeshas, and Kal (time).
    • Rupi Ajiva includes the various forms and qualities of Pudgala (matter), such as color (black, blue, red, yellow, white), smell (fragrant, non-fragrant), taste (bitter, pungent, astringent, sour, sweet), touch (rough, soft, heavy, light, cold, hot, oily, dry), and shape (circular, elliptical, square, rectangular, etc.). The text goes into immense detail, describing various combinations of these qualities and their specific forms.
  • Jiva Pragnapana: This is divided into Samsari Jiva (worldly souls) and Asamsari Jiva (liberated souls).
    • Asamsari Jiva (Siddhas): They are described as existing in 15 types, based on their pre-liberation state (e.g., Tirthasidha, Atirathasidha, Tirthankarapermansiddha, Swayambuddhasiddha, Pratyekbuddhasiddha, Sthitikasiddha, etc.). The text also elaborates on the subtle differences between Swayambuddha and Pratyekbuddha. It also touches upon the debate regarding female liberation.
    • Samsari Jiva: This is further classified based on the number of senses: Ekendriya (one-sensed), Beiindriya (two-sensed), Teindriya (three-sensed), Chaurindriya (four-sensed), and Panchindriya (five-sensed).
      • Ekendriya: Divided into various types of earth-bodied (Prithvikaya), water-bodied (Apkaya), fire-bodied (Teukaya), air-bodied (Vayukaya), and plant-bodied (Vanaspatikaya), each further classified into perceptible (periapta) and imperceptible (aparyapta) forms, and then into numerous sub-categories based on their specific manifestations (e.g., types of soil, types of water, types of fire, types of air, types of plants). The text meticulously lists many specific examples of these categories.
      • Beiindriya, Teindriya, Chaurindriya: These are also classified into numerous categories, with a focus on their habitats and characteristics.
      • Panchindriya: This category is further divided into Nairyika (hell-beings), Tiryanch (animals), Manushya (humans), and Deva (celestial beings).
        • Nairyika: The text details the seven hellish planes (Ratnaprabha, Sharkraprabha, etc.), the number of Naraka-avasas (dwellings) in each, and the conditions within them, including the qualities of the Nairyikas (souls in hell) and their lifespan.
        • Tiryanch: This is categorized by habitat (Jalchar - aquatic, Sthalchar - terrestrial, Khechar - aerial) and further sub-divided into numerous species based on their physical forms, characteristics, and lifespans. It also distinguishes between Samsurttim (spontaneously generated) and Garbhaj (born from a womb) beings.
        • Manushya: Divided into Karmabhumi (land of action) and Akarmabhumi (land of no action) humans. The text describes their physical characteristics, lifespan, dwelling places (e.g., Jambu Island, Plakshadwipa), and the specific divisions within these lands.
        • Deva: Classified into Bhavanvasi (dwellers of lower heavens), Vyantar (intermediate beings), Jyotishka (luminous beings), and Vaimanika (celestial beings residing in flying vehicles). Each category is further broken down by the specific types of beings, their domains, lifespans, and characteristics. The text meticulously lists the various heavens, their dimensions, and the types of Devas residing there.
  • Siddha: The text discusses the liberated souls (Siddhas) who reside in the Lokakasha (world-space), their infinite nature, and the unparalleled bliss they experience, which is beyond human comprehension.
• Alpabahu (Fewness and Multiplicity): The later Padas delve into the concept of Alpabahu, detailing the relative numbers of various categories of beings (souls, Pudgala, Dharmastikaya, Adharmastikaya, Akashastikaya, Kal) across different directions (East, West, North, South) and realms (Urdhvalok, Adholok, Tilok). It meticulously classifies beings by their senses (Ekendriya, Beiindriya, etc.), states of existence (Paryapta, Aparyapta), and types of karmic fruition (e.g., Ayukarma Bandhak, Vedak). The commentary provides intricate numerical details and comparisons.
• Concluding Remarks: The translation and commentary of the 5th Pada are completed, indicating the continuation of the text.

Overall Significance:

This volume of the Agam Satik Anuwad provides a critical and detailed explanation of the Pragnapana Sutra, a foundational text in Jain philosophy. It systematically categorizes and quantiblies various aspects of existence, particularly focusing on the Dravyayanuyog, covering the nature and types of souls, matter, time, space, motion, and rest. The text's thoroughness in listing classifications and lifespans reflects the Jain emphasis on detailed understanding of the universe and its constituents. The extensive list of donors highlights the community's dedication to preserving and disseminating these sacred scriptures.