Pragnapana Sutra Part 01 - Book Summary

This comprehensive summary covers the provided portions of the Jain text "Pragnapana Sutra Part 01."

Book Title: Pragnapana Sutra Part 01 Author(s): Nemichand Banthiya, Parasmal Chandaliya Publisher: Akhil Bharatiya Sudharm Jain Sanskruti Rakshak Sangh, Jodhpur

The provided text, which appears to be the introductory and first few chapters of the "Pragnapana Sutra," focuses on explaining the significance of the text, its author, and delving into the fundamental classifications of Jain philosophy, particularly the "Padas" or topics covered.

Here's a breakdown of the key themes and information presented:

1. Publisher and Context:

The book is published by the Akhil Bharatiya Sudharm Jain Sanskruti Rakshak Sangh, Jodhpur, indicating its origin within a specific Jain tradition.
The text is presented as the 101st gem in the "Sahitya Ratnamala" series, highlighting its importance and value within the Sangh's literary efforts.
The publication is for private and personal use only, suggesting a specialized or devotional context.

2. Significance of Pragnapana Sutra:

Upaanga Status: The "Pragnapana Sutra" is identified as the fourth Upaanga (secondary scripture) in the Jain Agam literature, following the Anga Sutras.
Importance: It holds a special place alongside the Bhagavati Sutra (the fifth Anga) in the entire Agam literature. Just as the Bhagavati Sutra is the fifth Anga, Pragnapana holds a similar high status among the Upaangas.
"Bhagavati" Epithet: The text itself refers to "Pannavanao Bhagavaie" (Pragnapana Bhagavati), indicating that "Bhagavati" is used as an epithet for the Pragnapana Sutra, signifying its completeness and divine authority. This is further evidenced by other Agam texts referencing "Pannavana" to complete their discussions.
Detailed Exposition: The Pragnapana Sutra is noted for its extensive and comprehensive explanation of subjects discussed in other Agam texts, often referenced by abbreviated terms like "Jaav." It serves as a deeper dive into topics such as the classification of Jiva (soul) and Ajiva (non-soul).

3. Nature of "Pragna":

The word "Pragna" is interpreted as a higher form of intellect, distinct from mere worldly intelligence. While lexicographers equate it with intelligence, the Agam tradition uses "Pragna" to refer to knowledge that awakens inner consciousness, implying a spiritual or introspective quality.
The subjects covered in the sutra are described as indicative of both internal and external "Pragna" of the soul.

4. Authorship and Time Period:

The author is attributed to Kalakacharya (Shyamacharya).
The text discusses three prominent Kalakacharyas in Jain history:
- The first, known as a commentator on Nigoda, lived approximately between Veer Nirvan Samvat (VNS) 335-376.
- The second, the destroyer of Gardabhilla, lived around VNS 453.
- The third, who observed Sanvatsari on the fourth instead of the fifth day, lived around VNS 993.
The text concludes that the first Kalacharya, Shyamacharya, who was a highly influential Acharya of his time and known for his explanation of Nigoda, is likely the author of the Pragnapana Sutra. This places the sutra's composition between VNS 335 and 376.
The text also touches upon the Shravak Parampara's view that scriptures originating from those with "ten Purva" (ancient knowledge) or more are considered valid Agamas. The author, Kalakacharya, is placed within this tradition, specifically as a propagator of "Das Purva."

5. Structure and Content:

The Pragnapana Sutra is divided into 36 "Padas" (chapters or sections), each dealing with a specific topic. These Padas are listed, covering a wide range of philosophical and cosmological subjects:
- Padas 1-10: Pragnapana, Sthana, Alpabahutva (distribution of Jivas), Sthiti (duration), Vishesha (specifics), Vyutkranti (reversal), Uchchvasa (respiration), Sangya (consciousness), Yoni (origin), Charama (terminal).
- Padas 11-20: Bhasha (language), Sharira (body), Parinama (transformation), Kashaya (passions), Indriya (senses), Prayoga (application), Lishya (coloration of soul), Kayasthiti (body duration), Samyaktva (right faith), Antakriya (end of action).
- Padas 21-36: Avagahana Sansthana (spatial configuration), Kriya (action), Karma Prakriti (nature of karma), Karmabandha (karma bondage), Karmaveda (karma experience), Karmavedabandha, Karmavedaveda, Aahara (nourishment), Upayoga (consciousness), Pashyatta (vision), Sangini (conscious beings), Samyata (restraint), Avadhi (clairvoyance), Paricharna (service), Vedana (sensation), Samudghata (emission of soul-parts).
The text emphasizes that the sutra is primarily Dravyanuyoga (the philosophical discipline dealing with substances or categories of existence), with elements of Ganitanuyoga (mathematics) and occasional historical references.

6. Introduction to the First Pada (Pragnapana Pada):

Mula Patha: The text begins with a mangalacharan (auspicious invocation) praising Lord Mahavir.
The Nature of "Pragnapana": The first pada, named "Pragnapana," is explained as the process of establishing or defining Jiva (soul) and Ajiva (non-soul).
Two Main Divisions: Pragnapana is divided into two primary sections:
1. Jiva Pragnapana: The exposition of souls.
2. Ajiva Pragnapana: The exposition of non-souls.
Sub-divisions of Ajiva: Ajiva is further divided into:
- Rupi Ajiva Pragnapana: Exposition of material non-souls (primarily Pudgala).
- Arupi Ajiva Pragnapana: Exposition of immaterial non-souls (Dharmastikaya, Adharmastikaya, Akashaastikaya, Kala).
The "Suchi Katah Nyaya" (Needle-Pot Principle): The text explains that Ajiva Pragnapana is discussed before Jiva Pragnapana following the "Suchi Katah Nyaya," a principle where a quicker task (Suchi - needle) is completed before a longer one (Katah - pot). Ajiva Pragnapana is considered shorter or more foundational in this context.
Definition of Vira (Strength/Energy): The text clarifies that "Vira" in this context refers to the soul's capacity for action or movement, and it is a quality of the soul, not an inanimate object. It also states that Siddhas are "Aviriya" (without Vira) because their work is done, and they are in a state of being without exertion.
Dravya Prana (Substantial Life-Forces): The ten Dravya Pranas (life-forces) are listed: the five senses, and three types of strength (bala), breath (ucchvas), and lifespan (ayushya). The destruction of any of these is considered violence (himsa).

7. Detailed Exposition of Ajiva Pragnapana:

Arupi Ajiva: The exposition of immaterial non-souls begins with Dharmaastikaya, Adharmastikaya, Akashaastikaya, and Kala (Time). Their attributes, divisions (like "desha" - part, and "pradesha" - atom), and the principle of their existence are discussed.
Rupi Ajiva: The exposition of material non-souls (Pudgala) then follows. Pudgala is categorized based on its qualities:
- Qualities: Varna (color), Gandha (smell), Rasa (taste), Sparsha (touch), and Samsthana (form).
- Classification of Qualities: Each quality is further broken down (e.g., five colors, two smells, five tastes, eight touches, five forms).
- Combinations: The text elaborates on how these qualities can combine, leading to a vast number of Pudgala manifestations. For instance, it details how black color can be associated with various smells, tastes, touches, and forms, leading to numerous "bhangas" (combinations).

8. Detailed Exposition of Jiva Pragnapana:

Classification of Souls: Jiva is divided into two main categories:
- Sansara Samapanna Jiva: Souls bound by the cycle of birth and death.
- Asamsara Samapanna Jiva: Souls liberated from the cycle of birth and death (Siddhas).
Sub-divisions of Asamsara Samapanna Jiva: Further divided into:
- Anantara Siddha: Souls who have attained liberation very recently.
- Parampara Siddha: Souls who attained liberation in the past.
Classification of Anantara Siddha: Fifteen types are listed, based on the presence or absence of Tirthankaras, self-enlightenment, gender, and individuality (e.g., Tirthankara Siddha, Swayambuddha Siddha, Linga Siddha, Ek-Siddha, Aneka-Siddha).
Jiva Prana: The ten Dravya Pranas are reiterated in the context of Jiva.

9. Classification of Jivas based on Indriyas (Senses):

The text then proceeds to classify souls based on their senses:
- Ekeindriya: Souls with one sense (touch).
- Dviindriya: Souls with two senses (touch, taste).
- Triindriya: Souls with three senses (touch, taste, smell).
- Chadurindriya: Souls with four senses (touch, taste, smell, sight).
- Panchindriya: Souls with five senses (touch, taste, smell, sight, hearing).
Sub-classification within each category: Each of these categories is further sub-divided (e.g., Ekeindriya into Prithvikaya, Apkaya, Teukaya, Vayukaya, Vanaspatikaya).
Details on Ekendriya: The text elaborates on Prithvi-kaya, further dividing them into subtle (sukshma) and gross (badara), and then into various types based on properties like texture (shlakshna, khara) and composition (earth, sand, rock, metals, gems). The concept of "Paryapti" (developmental stages) is also introduced here, explaining how souls attain their full physical form.
Classification of other Tiryanch Jivas: Similar classifications are provided for Apkaya, Teukaya, Vayukaya, and Vanaspatikaya, detailing their different forms and habitats.
Specific Examples: A vast number of specific examples of plants, creatures, and even celestial beings are provided within each category, illustrating the Jain understanding of the diverse forms of life and their places in the universe.
Panchindriya Jivas: These are further divided into Narakis, Tiryanchas, Humans, and Devas, with detailed descriptions of each.
- Narakis: Described in their seven hellish realms, characterized by intense suffering, dark environments, and their respective inhabitants.
- Tiryanchas: Classified by their habitat (aquatic, terrestrial, aerial) and further sub-divided into those with one to five senses, and further by their physical characteristics (e.g., one-hoofed, two-hoofed, fleshy bodies, claws). The text provides numerous examples of animals, birds, and other creatures. The concept of Sammurchima (spontaneously generated) and Garbhaj (born from a womb) is introduced here, along with their gender classifications.
- Manushyas: Divided into Karma-bhumi, Akarma-bhumi, and Antar-dvipa Jivas, with detailed descriptions of the inhabitants of Antar-dvipa.
- Devas: Classified into Bhavanvasi, Vanavyantara, Jyotishka, and Vaimanika. Each category is further sub-divided with descriptions of their realms, celestial palaces, lifespans, and hierarchies (Indras, Samanikas, etc.).

10. Minor Sections:

Aswadhyay: A section on "Aswadhyay" (times when one should refrain from study) is included, listing specific conditions related to celestial events, natural phenomena, and the presence of dead bodies. This indicates the meticulousness of Jain conduct.
Important Publications: A list of significant publications by the publisher is provided, including various Angas, Upangas, and other Jain texts, indicating the Sangh's dedication to preserving and propagating Jain literature.

Overall, this portion of the Pragnapana Sutra serves as a foundational text within Jain philosophy, offering a detailed and systematic classification of all existent beings (Jiva and Ajiva) and their various attributes and locations in the cosmos, emphasizing the principle of "Alpabahutva" (relative quantities of beings).