Pragnapana Sutra Ek Samiksha

This is a comprehensive summary of the Jain text "Pragnapana Sutra: Ek Samiksha" by Parasmal Sancheti, based on the provided PDF excerpt:

The book "Pragnapana Sutra: Ek Samiksha" by Parasmal Sancheti is a scholarly review of the Pragnapana Sutra, a significant text in Jainism. The review delves into various aspects of the Sutra, including its content, authorship, historical context, and literary style.

Key aspects discussed in the review:

• Content and Significance:

  • The Pragnapana Sutra is described as containing the exposition and classification of various substances like souls (Jiva) and non-souls (Ajiva) across its 36 chapters, or "padas" (sections).
  • It is considered a treasure trove of various scriptural knowledge and the essence (nishnyanda) of Dridhivada (one of the fourteen Purvas).
  • The title "Pragnapana" itself signifies its purpose: to impart knowledge of Jivas and Ajivas in their true and existing form. Acharya Maldhari Hemchandra and Acharya Malayagiri are quoted, defining it as a comprehensive and accurate exposition of these realities, something unattainable by heretical (kutirtheeka) thinkers.
  • The Sutra is highly valued for its systematic and detailed description of the categories and locations of Jivas and Ajivas.

• Status within Jain Canon:

  • The Nandi Sutra categorizes scriptures into Anga-Pravishta Shrut (those within the Angas) and Anga-Bahya Shrut (those outside the Angas). The Pragnapana Sutra is placed under the latter, specifically in the Utkalika Shrut.
  • Within the Shvetambara tradition, it is recognized as the fourth Upanga Sutra.
  • Similar to how Acharanga is called "Bhagavan" and Vyakhya Prajnapti (Bhagavati) is called "Bhagavati," the Pragnapana Sutra also carries the epithet "Bhagavati," indicating its importance.

• Authorship and Time of Composition:

  • The authorship is attributed to Arya Shyam (Kalka), a fact considered undisputed.
  • The Sutra's introduction states it is an essence of Dridhivada, suggesting its foundation in earlier scriptures.
  • The review discusses the existence of three prominent Kalkaacharyas in history and concludes that the third Kalkaacharya (circa 993 CE of Vira Nirvana) cannot be the author as the Sutra was already composed.
  • Modern scholars tend to identify the author as the first Kalkaacharya, who is also known as the exponent of Nigoda.
  • Inscriptions in ancient tradition patties (lineages) support Arya Shyam's authorship. His birth is placed at 280 Vira Nirvana Samvat, initiation at 300 V.N.S., and death at 376 V.N.S. This places the composition period between 335 and 376 V.N.S.
  • Arya Shyam is also mentioned as the thirteenth Sthavira in the Vachak lineage in the Nandi Sthiravali. However, some introductory verses (possibly interpolated by later disciples) refer to Arya Shyam as the twenty-third esteemed person in the Vachak lineage. This discrepancy is explained by counting the Ganadharas and their successors.
  • The Shthanakvasi tradition considers texts that are essentially Angas or composed by those ten Purvadharas (holders of ten Purvas) as authoritative. The Nandi Sutra, compiled by Devardhigani Kshamashramana, is accepted as an Agama due to its alignment with ancient Nandis.
  • Based on the sequence of Anga-Bahya Sutras in the Nandi Sutra, the Pragnapana Sutra is placed after Dashavaikalika, Oupapatika, Rajapraishneeya, and Jivabhigama, and before Nandi and Anuyogadvara. This confirms Arya Shyam, who falls within the era of ten Purvadharas, as the author.
  • The text is considered an Agama by all three Shvetambara sects.

• The Concept of Upanga:

  • The review explores the evolution of the term "Upanga." Initially, texts like Nirayavalika were considered "Angabahya" without specific relation to a particular Anga.
  • Later, as these texts became supplementary or explanatory to specific Angas, they were designated as Upangas. For instance, Surya Prajnapti became an Upanga of Bhagavati, and Jambu Dwipa Prajnapti of Jnata Dharma Katha.
  • The Pragnapana Sutra is considered the fourth Upanga due to its detailed exposition of subjects briefly mentioned in the Samavaya Sutra. For example, topics like respiration, senses, passions, actions, etc., are elaborated upon.
  • The Bhagavati Sutra is noted to extensively incorporate the content of the Pragnapana Sutra, highlighting their close relationship.
  • The classification of Agamas into Anga, Upanga, Moola, and Cheda is first found in Acharya Jinaprabha's work (1306 CE).

• Compositional Style:

  • The Pragnapana Sutra is the largest among the Upanga Sutras, comprising 7887 verses.
  • It is divided into 36 "padas" (sections).
  • The entire text is in a question-and-answer format.
  • The language is primarily Gathatmak (containing verses) with some Bhanavady (prose). It contains 272 verses.
  • The verses often act as topic introducers, interrupters, or summarizers.
  • Subjects are explained in detail, frequently by classifying beings into 24 categories ("dandakas").
  • The language is Ardhamagadhi Prakrit with influences of Maharashtri Prakrit.

• Commentaries (Vyakhyan Granth):

  • Numerous ancient handwritten manuscripts exist, dating back to the 14th and 16th centuries.
  • Several commentaries have been written to elucidate the Sutra:
    • Pragnapana Pradesh Vyakhyan by Bhavaviraha Haribhadra Suri (700-770 CE)
    • Pragnapana Trutiya Pada Sangrahani and Avachurni by Acharya Abhayadeva (1120 VS) and Kulmandan Suri (1441 VS) respectively.
    • Vivriti (Tika) in Sanskrit by Acharya Malayagiri (1188-1260 VS), considered a primary resource for understanding the Sutra.
    • Vanaspati Vichar by Muni Chandra Suri (1178 VS).
    • Pragnapana Bijak by Harshakul Gani.
    • Avachuri by Padmasundarji, based on Malayagiri's commentary.
    • Taba by Dhanavimal Ji (1767 VS).
    • Taba by Jeevavijay Ji (1774 VS).
    • Stabak by Parmanand Ji (1876 VS).
    • Sanskrit Chhaya (Sanskrit translation) by Nanachand Ji (1884 CE).
    • An unnamed Vritti.
    • Pragnapana Sutra Bhashantar by Pt. Bhagwandas Ji Harkhanchand Ji.
    • Pragnapana Paryay (synonyms for some sections).
  • Commentaries numbered 1, 2, 3, 10, and 12 have been published. Numerous other commentaries and explanations in Hindi and Gujarati have also been published.

• Cross-references to Other Sutras:

  • Many Agamas refer to the Pragnapana Sutra for details, using phrases like "Javat" (etc.) to avoid repetition.
  • The Samavaya Sutra directs readers to pages 1, 6, 17, 21, 28, 33, and 35 of Pragnapana for explanations on the classification of Jiva-Ajiva.
  • The Bhagavati Sutra indicates that topics from pages 1-26, 28-36 of Pragnapana are incorporated within it.
  • The Jivabhigama Sutra frequently refers to pages 1 (Pragnapana), 2 (Sthana), 4 (Sthiti), 6 (Vyutkranti), and 18 (Kayasthiti) of Pragnapana.

• Subject Matter (Vishayavastu):

  • The Sutra is primarily Dravyanuyoga (metaphysics) oriented, with some elements of Ganitanuyoga (mathematics) and incidental history.
  • It offers detailed discussions on Jiva and Ajiva substances.
  • Malayagiri divides the padas into seven categories: Jiva, Ajiva, Bandha, Samvara, Nirjara, Moksha, and others.
  • The subjects are also classified under the four categories of Dravya (substance), Kshetra (space), Kala (time), and Bhava (state).
  • Many topics overlap with other Dravyanuyoga-focused Sutras like Sthananga, Bhagavati, and Jivabhigama. It also shares similarities with Digambara texts like Shatkhandagama and Gommatasara.
  • The Sutra covers diverse subjects related to religion, literature, philosophy, and geography.

• Summary of Key Padas:

  • Pada 1 (Pragnapana): Discusses Jiva and Ajiva. Ajiva is divided into Rupi (formative) and Arupi (formless) categories, with 10 types of Arupi and 530 types of Rupi. Jiva is divided into Samsari (worldly) and Siddha (liberated). The Samsari Jivas are further classified based on their existence in different realms (earth-bodied, water-bodied, etc.), senses, and states of existence (Narakas, aquatic, terrestrial, aerial beings, humans, and gods). It details human classifications like Sammurchim, Akarmabhumiya, Antardvipa, and Karmabhumiya, including Mleccha and Arya groups, their occupations, scripts, and regions. This section highlights Jainism's unique acceptance of Jiva in even single-sensed beings (like plants) and the measures for their protection. It also touches upon modern scientific views on plant consciousness.
  • Pada 2 (Sthana): Describes the habitats of the beings mentioned in the first pada.
  • Pada 3 (Alpabahutva): Deals with the relative number (minority or majority) of beings based on 27 factors like direction, motion, senses, etc., and Ajivas based on substance, space, time, and state. It mentions the "Mahadandaka" (98-item classification) as the largest "Alpabahutva" in the scriptures.
  • Pada 4 (Sthiti): Discusses the lifespan of beings in all 24 dandakas, both when they are fully developed (paryapta) and underdeveloped (aparyapta).
  • Pada 5 (Vishesha or Paryaya): Compares the modifications (paryayas) of Jiva and Ajiva in terms of substance, space, time, and state.
  • Pada 6 (Vyutkranti): Describes the origination, transmigration, and cessation of beings, including their birth and death.
  • Pada 7 (Uchchwas): Details the duration of inhalation and exhalation for beings in the 24 dandakas.
  • Pada 8 (Sangya): Discusses beings based on ten Sangyas (mental predispositions) like food.
  • Pada 9 (Yoni): Describes the various "Yonis" (wombs or modes of reproduction) for the generation of beings.
  • Pada 10 (Charama): Discusses the permanent and impermanent aspects of beings and substances, like the earth element.
  • Pada 11 (Bhasha): Explains the types of language, the substances used in speaking, and how sound waves (as Pudyala) spread and are perceived. It contrasts Jainism's view of sound as Pudyala with other Indian philosophies that consider it a quality of space, noting scientific validation for the former.
  • Pada 12 (Sharira): Details the five types of bodies (Audarika, Vaikriya, Aharaka, Taijasa, and Karmanya), their availability to different beings, and the released bodies.
  • Pada 13 (Parinama): Discusses the ten consequences (parinamas) of Jivas (like motion) and the ten consequences of Ajivas (like bondage), explaining how Pudyala bind due to their sticky (snigdhatva) and dry (rukhshatva) qualities, which modern science correlates with positive and negative charges.
  • Pada 14 (Kashaya): Details the four passions (Krodha, Mana, Maya, Lobha) and their effects on karma bondage.
  • Pada 15 (Indriya): Divided into two sections, discussing the structure, substances, and objects of the senses, and the types of sensory perception (Avagraha, etc.) in relation to present, past, and future sensory experiences.
  • Pada 16 (Prayoga): Explains the fifteen types of mental activities (manoyoga) and the five types of motion (Prayogagati), asserting that Vaikriya Mishra Yoga in higher Vaikriya of Narakas and Gods is eternal. This section also suggests that the speed of Pudyala and Jiva can be faster than the speed of sound and light recognized by modern science.
  • Pada 17 (Leshya): Provides an extensive description of the six Leshyas.
  • Pada 18 (Kayasthiti): Discusses the duration of existence in different states (kayasthiti) based on 21 factors including Jiva, motion, and senses.
  • Pada 19 (Samyakva): Analyzes the three types of vision (Samyak, Mithya, and Mishra) across the 24 dandakas.
  • Pada 20 (Antakriya): Describes which beings can attain liberation, become Tirthankaras, Chakravartis, etc., in their current or future lives.
  • Pada 21 (Avagahana Sansthana): Details the dimensions and structure of the five types of bodies.
  • Pada 22 (Kriya): Elaborates on various physical actions (Kayiki, etc.).
  • Pada 23 (Karma Prakriti): Discusses the bondage, fruits, and permutations of the eight karmas.
  • Pada 24 (Karma Bandha): Explains how binding one karma leads to the bondage of other karmas.
  • Pada 25 (Karma Veda): Describes the simultaneous experiencing of different karmas while binding them.
  • Pada 26 (Karma Veda Bandha): Details which karmas are bound while experiencing specific karmas.
  • Pada 27 (Karma Veda Ved): Explains the simultaneous experiencing of other karmas while experiencing a single karma, presenting their interrelations.
  • Pada 28 (Ahar): Discusses the food intake of beings in detail.
  • Pada 29 (Upayoga): Explains the twelve types of Upayoga (consciousness).
  • Pada 30 (Pashyata): Discusses Sakara Pashyata (conscious perception) and Anakar Pashyata (unconscious perception).
  • Pada 31 (Sangyi): Categorizes beings as Sangyi (conscious), Asangyi (unconscious), No Sangyi, and No Asangyi.
  • Pada 32 (Sanyata): Classifies beings as Sanyata (restrained), Asanyata (unrestrained), Sanyatasanyata (partially restrained), and their negations.
  • Pada 33 (Avadhi): Describes the scope, structure, and types of Avadhi (clairvoyant) knowledge.
  • Pada 34 (Pravicharana): Discusses the attendants of the Gods.
  • Pada 35 (Vedana): Details the pleasant (Saata) and unpleasant (Asaata) feelings.
  • Pada 36 (Samudghata): Provides a detailed description of the seven types of Samudghata (psychophysical states), including Kevali Samudghata, after which the soul, by arresting yoga and achieving Shaileshi state, destroys the four aghati karmas and becomes Siddha, Buddha, and Mukta. Like burnt seeds that do not sprout again, Siddha souls, with their karma-seeds burnt, do not experience rebirth and remain in eternal, undisturbed bliss.

The review concludes by mentioning that reading this Sutra is recommended for "Upadhana Tap" for three days. It emphasizes that delving into the Agamas provides immense joy and profound self-knowledge, akin to the exhilaration scientists experience during research. It highlights that faith-filled study leads to supreme self-happiness.