Saptatika Prakaran Ek Adhyayan

Here's a comprehensive summary of the provided Jain text, "Saptatika Prakaran Ek Adhyayan," in English:

The provided text is a review or commentary on the work "Saptatika Prakaran: Ek Adhyayan" by Dr. Devendra Kumar Jain (also referred to as Shastri). The review highlights the scholarly contributions of Pandit Phoolchandraji Shastri, the editor and translator, and delves into the significance of the "Saptatika Prakaran" within Jain literature, particularly its connection to Karma theory.

Key Aspects and Contributions:

• Focus on "Saptatika Prakaran": The review centers on an examination of the "Saptatika Prakaran," a Jain text dealing with karmic principles.
• Pandit Phoolchandraji Shastri's Scholarly Prowess:
  • The review praises Pandit Phoolchandraji Shastri for his deep understanding and critical study of not only Digambara but also Shvetambara Jain literature.
  • Inspired by Pandit Sukhlal Sanghavi, he successfully completed the editing and Hindi translation of the Sixth Karmagrantha (a collection of six important works on Karma).
  • His translation of the "Saptatika Prakaran" is described as a comprehensive and well-utilized application of his long-standing study.
  • Special Features of His Commentary ("Vishesharth"):
    • "Vishesharth" (Special Meaning): While drawing heavily on the commentary of Malayagiri (a renowned Shvetambara commentator), Pandit Phoolchandraji's "Vishesharth" possesses its own unique insights.
    • Use of Gujarati Glosses: He also incorporated elements from Pandit Jaysom's Gujarati glosses where appropriate.
    • Clarity through Parentheses: When the subject matter remained complex, he used parentheses to ensure clarity, acknowledging the intricate nature of Karma Shastra.
  • "Tippaniyan" (Notes): The commentary features two types of valuable notes:
    • Those that highlight similarities between the subject matter and specific verses (gathas).
    • Those that discuss the differing viewpoints between Shvetambara and Digambara traditions, making the work particularly useful for researchers.
• The "Saptatika Prakaran" and its Context:
  • Illustrative Examples: The text mentions illustrative examples used within the work, such as a lion falling into a well after seeing its reflection and a monkey trapped by a pot it tried to grab. These examples are used to convey moral lessons, likely related to attachment, delusion, and the consequences of one's actions.
  • Basis in Other Jain Texts: The work is noted to be based on influential texts like "Pravachansara" (with its Tatvapradeepika commentary), "Samaysar Natak" by Banarsidas, "Mokshamarga Prakashak" and "Trilokasara" by Pandit Todarmal, "Dravyasangraha," "Sarvarthasiddhi," and "Samaysara."
  • Importance of "Samyak-jnana" (Right Knowledge): The book is considered highly significant for shedding light on "samyak-jnana" (right knowledge), describing its glory, nature, and methods of attainment in simple and beautiful language, recommending it for self-study.
  • Historical Significance of Karma Literature: The review emphasizes the unique and detailed exposition of Karma in Jain scriptures, unlike other Indian philosophical systems. It traces the lineage of Karma literature back to the twelfth Anga of the twelve Angas, specifically the "Karma Pravada," which is now largely lost.
  • Evolution of Karmic Texts: The text explains that current Karma literature is believed to be compiled from "Agrayaniya Purva" and "Jnana Pravada Purva." Pandit Phoolchandraji's work is cited as stating that texts like "Shatkhandagama," "Karma Prakriti," "Shataka," and "Saptatika" originated from the fifth part of the Agrayaniya Purva, while "Kashaya Praabhuta" stemmed from the Jnana Pravada Purva. "Karma Prakriti" is primarily a Shvetambara text, "Kashaya Praabhuta" and "Shatkhandagama" are Digambara, and "Shataka" and "Saptatika" are found in both traditions with variations.
  • Challenges of Doctrinal Differences: The review laments the growing divide in interpretations and adherence to traditions over time, leading to the neglect of foundational texts that might reconcile differences.
• Key Philosophical Discussions within the "Saptatika Prakaran" (as interpreted by Pandit Phoolchandraji):
  • The Nature of Karma and Bondage:
    • The primary factors for karmic bondage are identified as the inherent potential of the soul (Jiva) and matter (Pudgala).
    • The soul's potential for karmic attraction (like delusion) is considered beginningless (anadi).
    • Matter's potential for qualities like stickiness or dryness is considered both beginningless and with a beginning (sadi), existing independently of its connection to the soul.
  • The Cause of Samsara and Bondage: The cycle of existence (samsara) and karmic bondage are intimately linked. As long as this connection exists, the soul experiences passions like attachment and aversion, which lead to karmic influx and subsequent rebirths.
  • The Scope of Karmic Influence:
    • A significant discussion point raised by Pandit Phoolchandraji is the extent of karma's influence, particularly regarding external material gains.
    • He challenges the common scholarly view that karma is the sole determinant of obtaining external materials.
    • Citing texts like "Mokshamarga Prakash," "Tattvartha Raja Vartika," and Puranas, he explains that karma is divided into Jiva-vipaki (manifesting in the soul's states and passions) and Pudgala-vipaki (manifesting in the acquisition of body, speech, mind, and breath).
    • Crucially, he states that neither of these types of karma directly causes the acquisition of external material possessions.
    • External materials are acquired through their own specific causes. The review provides examples like engaging in trade, investing, building friendships with merchants, etc., as direct causes for material acquisition. It points out that if karma were the sole determinant, individuals would have no need to actively pursue wealth.
    • The text emphasizes that Jainism, while acknowledging karma's role, does not attribute all activities to it. Karma is primarily considered the cause of the soul's various states, including body, senses, speech, and mind.
    • The review lists numerous events like the birth or death of a child, profit or loss in business, receiving honor or insult, house collapse, crop failure, unfavorable seasons, accidents, lightning strikes, and various coincidences as examples of external occurrences that are not directly caused by karma. These are often mistaken as karmic results due to delusion.
    • Primacy of "Bhava" (Inner State): The core message emphasized is that in Jainism, the inner state or disposition ("bhava") is paramount, not karma itself.
• Overall Assessment: The review concludes that the author (Dr. Devendra Kumar Jain) has presented a comprehensive and research-oriented analysis of the "Saptatika Prakaran," demonstrating a profound understanding of Jain scriptures and offering valuable insights into the true perspective of the Agamas. The accurate interpretation of the Agamas is deemed essential for spiritual practice and the proper adherence to the Dharma.