Pragnapana Sutra Part 04

Based on the provided text, here is a comprehensive summary in English of Pragnapana Sutra Part 04:

Book Title: Pragnapana Sutra Part 04 Authors: Nemichand Banthiya, Parasmal Chandaliya Publisher: Akhil Bharatiya Sudharm Jain Sanskruti Rakshak Sangh, Jodhpur

Overall Purpose and Context:

The Pragnapana Sutra, or Pannavanna Sutra, is a foundational text in Jain Agamic literature, considered a significant Upanga (secondary scripture). This specific volume, Part 04, continues the detailed exposition of the sutra's teachings. The preface highlights the eternal and ever-present nature of Jain Dharma, akin to the lok (universe) itself, particularly in the Mahavideha region. In contrast, other regions like Bharat Kshetra experience cyclical changes in Dharma due to the passage of time. The text emphasizes the role of Tirthankaras in re-establishing and propagating Jain Dharma, with their teachings being compiled by Ganadharas into the Dvadasangi (Twelve Limbs of Jain knowledge).

The Pragnapana Sutra is recognized as the fourth Upanga and holds a special place in Jain Agam literature, comparable to the Bhagavati Sutra (fifth Anga). The fact that the sutra is referred to as "Bhagavati" on completion of each section underscores its importance. The text also notes that many other Agamas refer to the Pragnapana Sutra for detailed explanations of topics, indicating its comprehensive and authoritative nature. It primarily focuses on Dravyanuyoga (the study of substances or metaphysics), with elements of Ganitanuyoga (mathematics) and occasional historical narratives.

Content of Part 04 (Pages 10-11):

The provided text specifically covers Pada 22 (Kriya Pada - Action/Activity) through Pada 36 (Samudghata Pada - Emission/Emanation of soul-related energies). The Table of Contents (Page 10) gives a detailed breakdown of the topics covered within these Padas:

Key Topics and Concepts Covered in Part 04:

• Pada 22: Kriya Pada (Action/Activity)

  • Classification of Kriyas: Introduces five types of kriyas: Kayiki (bodily), Adhikaraniiki (related to instruments/means), Praadveshiki (related to hatred/ill-will), Paritaapaniki (related to causing suffering), and Praanaatipaata Kriya (violence/killing).
  • Sub-categories of Kriyas: Each of the five kriyas is further elaborated, detailing their nature and how they manifest in various states of existence (e.g., Kayiki is divided into Anuparata-kayiki and Dusprayukta-kayiki).
  • Activity vs. Inactivity of Souls: Explores the concept of souls being active (sakriya) or inactive (akriya), distinguishing between souls bound to the cycle of birth and death (samsara) and liberated souls (Siddhas) who are akriya. Souls in the state of Shaileshi (yogaless state) are also considered akriya.
  • Kriyas related to the 18 Papastanas (Vices): The text details how each of the 18 primary vices (like violence, falsehood, theft, etc.) leads to specific kriyas and the subject matter on which these kriyas are performed (e.g., Praanaatipaata Kriya is performed concerning the six Jivanikayas).
  • Karma Bandha related to Kriyas: Discusses how many karmic types (prakritis) a soul binds when performing Praanaatipaata and other vices, considering both individual and collective contexts. It details the variations in karma bandha based on the presence or absence of lifespan karma.
  • Kriyas in Relation to Karma Bandha: Analyzes how many types of kriyas are involved when a soul binds specific types of karma (e.g., Jnanavaraniya karma). It explains that binding knowledge-obstructing karma can involve three, four, or five types of kriyas depending on the context. This is applied to all eight karmic types.
  • Kriyas based on the number of souls: Examines how many kriyas are involved when one soul acts upon another, or when multiple souls interact.
  • Interrelation of Kriyas: Discusses the interconnectedness of various kriyas, e.g., if a soul performs Kayiki, does it necessarily perform Adhikaraniiki? It establishes rules about the causal relationship and co-occurrence of kriyas.
  • Ayojika Kriyas: Introduces the concept of Ayojika Kriyas (kriyas that bind the soul to the cycle of existence) and explains that the five main kriyas are indeed Ayojika.
  • The Fourfold Classification of Kriyas (Choubhangi): Analyzes how souls can be touched or untouched by the first three kriyas (Kayiki, Adhikaraniiki, Praadveshiki) and the presence or absence of the remaining two (Paritaapaniki, Praanaatipaata), leading to four possible combinations.
  • The Five Types of Kriyas and their Owners: Discusses the five fundamental types of actions and identifies which types of souls or spiritual stages are primarily associated with them (e.g., Aarambhikı Kriya is related to Pramatta Sanyata).
  • Kriyas and Co-existence: Examines the simultaneous occurrence of different types of kriyas within a soul.
  • Abstinence from Vices: Discusses the concept of refraining from Praanaatipaata and other vices and the conditions under which this abstinence occurs across different life forms. It also details the karma bandha implications for those who have abstained.
  • Kriya Bhed (Types of Kriyas) based on attachment to Vices: Explains how attachment to the eighteen vices leads to different types of kriyas.

• Pada 23: Karma Prakriti Pada (Types of Karma)

  • The Eight Types of Karma: Lists and briefly explains the eight fundamental types of karma: Jnanavaraniya (knowledge-obstructing), Darshanavaraniya (perception-obstructing), Vedaniya (feeling), Mohaniya (delusion), Ayushya (lifespan), Nama (name/body-formation), Gotra (status/lineage), and Antaraya (obstruction).
  • Order of Karma Types: Explains the rationale behind the specific order of these eight karmas, linking them to the soul's essential nature and the progression of spiritual development.
  • Karma Bandha Process: Details how the causal chain of karma bandha occurs, starting from the influence of Jnanavaraniya leading to Darshanavaraniya, then to Darshan Mohaniya, ultimately resulting in Mithyatva (false belief) and the subsequent binding of all eight karma types.
  • Karma Bandha in Different Life Forms: Explains how beings in different realms (Nairayikas to Vaimānikas) bind karma.
  • Karma Bandha based on Kriyas: Revisits how performing specific kriyas leads to binding different karma types.
  • Karma Bandha based on Stages of Spiritual Progress: Discusses the karma binding at different stages of spiritual progress.
  • Calculation of Karma Prakriti Bandha: Provides detailed classifications and combinations (bhangas) of how many karma types beings in different states bind.
  • Karma Bandha States for Different Life Forms: Specifies the number of karma types bound by beings in different life forms (e.g., humans, animals, gods, hell-beings) and the possible combinations of binding seven, eight, or six types.
  • Duration of Karma States (Sthiti), Badha, and Niseka: Discusses the lifespan of different karma types, including their minimum (jaghanya) and maximum (utkrushta) durations, the period of no-obstruction (abadha), and the period of actual fruition (niseka). This detailed analysis is provided for Jnanavaraniya, Darshanavaraniya (with its sub-types), Vedaniya (Sata and Asata), Mohaniya (Samya-k, Mithya-, Samya-Mithya-), Kashaya (12 types), Nokashaya (8 types), Ayushya (4 types), Nama (42 types), Gotra (2 types), and Antaraya (5 types).

• Pada 24: Karma Bandha Pada (Karma Binding)

  • Reiteration of Eight Karma Types: Briefly reiterates the eight karma types.
  • Karma Bandha Based on Kriyas: Explores how many kriyas are involved when binding different karma types, reiterating the analysis for Jnanavaraniya and extending it to all other seven karma types.
  • Karma Bandha Based on Soul Type: Discusses karma binding from the perspective of an individual soul versus multiple souls, and across different life forms (Nairayikas, etc.).
  • Manushya's Karma Bandha: Details the specific karma binding possibilities for humans, noting the nine possible combinations of binding seven, eight, six, or one karma type.
  • Other Life Forms' Karma Bandha: Extends the discussion to other life forms, following the same structure as for humans.

• Pada 25: Karma Veda Vedaka Pada (Karma Fruition and Experiencer)

  • Karma Fruition (Veda) while Binding Karma: Explains how many karma types are experienced (vedita) by a soul while binding other karma types, with a particular focus on the Vedaniya karma.
  • Experiencing Karma Types: Details which karma types are experienced by beings in different states while binding Jnanavaraniya, Vedaniya, and Mohaniya karma. It highlights that beings binding Vedaniya karma can experience eight, seven, or four karma types, while those binding other karmas (except Vedaniya) typically experience eight karma types.
  • Manushya's Karma Fruition: Specifically details the karma fruition possibilities for humans, including the nine combinations when binding seven, eight, six, or one karma type.
  • Other Life Forms' Karma Fruition: Extends the discussion to other life forms.

• Pada 26: Karma Veda Bandha Pada (Karma Fruition and Binding)

  • Karma Fruition while Binding Karma: This section reiterates and elaborates on how many karma types are experienced while binding other karma types. It seems to focus on the state of the soul during the process of binding karma and simultaneously experiencing existing karma.
  • Detailed breakdown for each karma type: This pada seems to delve into the specific combinations of experienced karma types for each of the eight main karma types while a soul is in the process of binding them.

• Pada 27: Karma Veda Vedaka Pada (Karma Fruition and Experiencer)

  • Experiencing Karma while Binding Karma: This pada focuses on the simultaneous experience of karma types while a soul is in the process of binding them.
  • Experiencing 8 Karma types while binding: It explains that while binding Jnanavaraniya karma, a soul experiences eight karma types. This is generally true for beings in most states, except for specific exceptions when discussing the process of liberation or states of partial liberation.
  • Experiencing 7 or 4 karma types: It highlights situations where beings might experience only seven or four karma types, often linked to the absence of specific karmas like Mohaniya or Ayushya in certain liberated or partially liberated states.
  • Manushya's Experience: Details the possibilities for humans, noting the nine combinations when binding karma.
  • Other Life Forms' Fruition: Extends the analysis to other life forms.

• Pada 28: Ahara Pada (Nourishment/Ingestion)

  • Types of Nourishment: Discusses concepts like Sachitta Ahara (nourishment from living matter), Achitta Ahara (non-living matter), and Mishra Ahara (mixed).
  • Need for Nourishment: Explains when the need for nourishment arises in different life forms (e.g., instantaneous for Nairayikas, periodic for others).
  • Nature of Nourishment: Details the qualities of nourishment consumed, such as subtle vs. gross matter, spatial extent, temporal duration, and material qualities (color, smell, taste, touch).
  • Process of Nourishment: Explains how different life forms ingest and process nourishment (e.g., Loma Ahara - through pores, Prakshepa Ahara - through the mouth).
  • Oja Ahara vs. Manobhakshi Ahara: Differentiates between nourishment derived from vital energies (Oja) and mental desires (Manobhakshi), as applicable to different beings, especially gods.
  • Nourishment and Life Forms: Analyzes the types of nourishment consumed by beings in different states of existence (Nairayikas, Devas, Earth-bodied, etc.) and the characteristics of their sustenance.
  • Nourishment and Kriyas: Discusses how the process of nourishment relates to various activities and bodily functions.
  • Avasthas of Nourishment: Explains the transformation and assimilation of ingested matter within the body.

• Pada 29: Upayoga Pada (Application/Consciousness)

  • Two Types of Upayoga: Introduces Sakara Upayoga (conscious application with form/discrimination) and Anagara Upayoga (unconscious application without form/discrimination).
  • Upayoga in Different Life Forms: Details which types of Upayoga are prevalent in different life forms (e.g., humans have both Sakara and Anagara, while other beings might have limited forms).

• Pada 30: Pashyatta Pada (Perception/Vision)

  • Two Types of Pashyatta: Introduces Sakara Pashyatta (conscious perception with form) and Anagara Pashyatta (unconscious perception without form).
  • Pashyatta in Different Life Forms: Analyzes the types of Pashyatta found in various beings (Nairayikas, beings in different hells, celestial beings, hellish beings, beings in different realms of existence).
  • Kevali's Perception: Discusses the nature of perception in Kevalis (omniscient beings), distinguishing between their simultaneous knowing (Jnana) and seeing (Darshana) capabilities, and how their perception might be limited to form or without form in certain contexts.

• Pada 31: Samjñi Pada (Consciousness/Mental Faculty)

  • States of Samjñi: Discusses beings as being Samjñi (having mental faculty), Asamjñi (without mental faculty), or No-Samjñi No-Asamjñi (neither having nor lacking, e.g., Kevalis and Siddhas).
  • Samjñi Status in Different Life Forms: Examines which life forms are Samjñi, Asamjñi, or No-Samjñi No-Asamjñi.

• Pada 32: Samyata Pada (Restraint/Self-control)

  • Types of Samyata: Discusses the different states of restraint: Samyata (fully restrained), Asamyata (unrestrained), Samyata-Asamyata (partially restrained), and No-Samyata No-Asamyata No-Samyata-Asamyata (those beyond these states, e.g., Siddhas).
  • Samyata Status in Different Life Forms: Analyzes which life forms can attain these states of restraint, noting limitations for certain beings.

• Pada 33: Avadhi Pada (Subtle Perception/Telepathy)

  • Types of Avadhi: Introduces the concept of Avadhi Jnana and Darshana (subtle perception) and classifies them based on their nature (e.g., Bhava-pratyayika and Kshaya-upashamika).
  • Avadhi in Different Life Forms: Details the presence and extent of Avadhi Jnana/Darshana in various beings, from Nairayikas to Vaimānikas, including specific spatial limitations.
  • Avadhi and Kriyas: Explains the relationship between Avadhi and different types of actions.

• Pada 34: Paricharana Pada (Sensual Indulgences/Activities)

  • Types of Paricharana: Classifies Paricharana into five types based on the sense faculty involved: Kaya (bodily), Sparsha (touch), Roopa (sight), Shabda (sound), and Mana (mind).
  • Paricharana in Different Life Forms: Analyzes which life forms engage in these types of Paricharana and their order of occurrence (e.g., Nairayikas perform bodily Paricharana first, then other activities, while gods perform bodily activities after others).
  • Ayojika Kriyas: Discusses how these Paricharana activities are also considered Ayojika (binding the soul to the cycle).
  • Alpabahutva of Paricharana: Compares the number of beings engaged in different types of Paricharana and those who are Apari-charaka (not indulging).

• Pada 35: Vedana Pada (Feelings/Sensations)

  • Types of Vedana: Classifies Vedana into three main types: Shita (cold), Ushna (hot), and Shito-ushna (mixed).
  • Vedana in Different Life Forms: Examines which life forms experience which types of Vedana (e.g., Nairayikas experience Shita and Ushna but not Shito-ushna, while gods experience all three).
  • Sub-types of Vedana: Discusses Saata (pleasant), Asaata (unpleasant), and Saata-Asaata (mixed) Vedana, and their manifestations.
  • Vedana based on Origin: Distinguishes between Vedana originating from within (Abhyupagamiki) and that caused by external factors (Aupakramiki).
  • Vedana and Mental States: Explains how Vedana is experienced in relation to mental states like Nidra (sleep) and Anidra (wakefulness).

• Pada 36: Samudghata Pada (Emanation of Soul Energies)

  • Types of Samudghata: Lists and defines seven types of Samudghata: Vedana (feeling-related), Kashaya (passions-related), Maranantika (death-related), Vaıkriya (transformation-related), Taijasa (fiery), Ahara (nourishment-related), and Kevali (omniscient).
  • Samudghata in Different Life Forms: Details which types of Samudghata are possible for beings in different life forms (e.g., Nairayikas can perform four, gods five, humans seven, while plants and lower beings have fewer).
  • Time and Extent of Samudghata: Discusses the temporal duration and spatial extent of these Samudghatas.
  • Samudghata and Kriyas: Analyzes how Samudghatas relate to the five types of actions (kriyas).
  • Alpabahutva of Samudghata: Compares the relative numbers of beings engaging in different types of Samudghata and those who do not.
  • Kashaya Samudghata: Specifically details the four types of Kashaya Samudghata (Krodha, Mana, Maya, Lobha) and their occurrence across life forms.
  • Ke Vali Samudghata: Explains the process and purpose of Kevali Samudghata, particularly in relation to the remaining karmas after omniscience and the final liberation. It also clarifies that not all Kevalis perform Samudghata.
  • Stages of Yoga Nírodha: Describes the process of controlling or ceasing yogas (activities of mind, speech, and body) leading to A-yoga (liberated state).

Publisher and Editorial Notes:

The text is published by Shri Akhil Bharatiya Sudharm Jain Sanskruti Rakshak Sangh, Jodhpur, with branches in various cities. The Hindi translation of the commentary is attributed to Shri Parasmalji Chandaliya, with review and revisions by others. The publication is dedicated to the memory of Late Pandit Ratna Shri Ghevarchandji M. Sa. "Virputra" and acknowledges the support of various individuals and societies. The publisher also expresses gratitude to the Shah family for their financial assistance, which makes the book affordable.

Overall Significance:

This volume of the Pragnapana Sutra provides an exceptionally detailed and systematic treatment of fundamental Jain philosophical concepts, particularly concerning actions (Kriya), karma, states of consciousness (Upayoga), perception (Pashyatta), mental faculties (Samjñi), restraint (Samyata), and the soul's experience of sensations (Vedana) and its interaction with the subtle energies of the body and soul (Samudghata). The meticulous breakdown into various Padas, Upadeshas, and Dwāras, along with the discussions on life forms and their specific behaviors, showcases the depth and analytical rigor of Jain philosophy. The inclusion of the duration of karma states and the interplay of different karmic actions and experiences offers profound insights into the Jain understanding of the soul's journey and its liberation.