Agam 14 Jivajivabhigam Sutra Hindi Anuwad

The "Jivajivabhigama Sutra," as presented in its Hindi translation and commentary by Muni Deepratnasagarji, is the fourteenth Agama and the third Upanga Sutra in the Jain tradition. It is a profound exploration of souls (jivas) and non-souls (ajivas), meticulously detailing their classifications, characteristics, states, and interactions within the Jain cosmological framework. The text is structured into various sections, known as "Pratipatthis" (conceptions or understandings), which systematically break down the complex subject matter.

Here's a comprehensive summary of the key themes and content covered in the provided pages:

I. Introduction and Context:

• Salutations: The text begins with traditional salutations to the Arhats, Siddhas, Acharyas, Upadhyayas, and all Sadhus, reflecting the reverence for spiritual guides and the path of liberation in Jainism. It also pays homage to the twenty-four Tirthankaras.
• Divine Approval: It emphasizes that the twelve Angas of Jain scripture, including this sutra, are considered authentic and sanctioned by all Tirthankaras, aligning with Jinist teachings and principles.
• Purpose: The "Jivajivabhigama Sutra" is presented as an endeavor to elucidate the nature of souls and non-souls, providing a comprehensive understanding of the universe as understood in Jainism.

II. Classification of Souls (Jiva) and Non-Souls (Ajiva) (Pratipattti 1 - Dvividha):

• Ajivabhigama (Non-Soul Classification):
  • Ajivas are divided into two categories: Rupi-Ajiva (formful non-souls) and Arupi-Ajiva (formless non-souls).
  • Arupi-Ajivas are ten types, starting from Dharmastikaya (principle of motion) up to Addhasamaya (time-substance), as explained in the Prajnapana Sutra.
  • Rupi-Ajivas are further classified into four types: Skandha (aggregates), Skandha ka Desh (parts of aggregates), Skandha ka Pradesha (infinitesimal parts of aggregates), and Paramanu Pudgal (ultimate particles of matter). These are further categorized into five types based on their manifest qualities: Varnaparinaṭa (transformed color), Gandha-parinaṭa (transformed smell), Rasa-parinaṭa (transformed taste), Samsthan-parinaṭa (transformed form), and Sparsha-parinaṭa (transformed touch).
• Jivabhigama (Soul Classification):
  • Jivas are divided into two primary categories: Sansara-samapannaka Jivabhigama (souls bound to the cycle of birth and death) and Asamsara-samapannaka Jivabhigama (souls liberated from the cycle of birth and death).
  • Asamsara-samapannaka Jivas are further divided into Anantara-siddha (immediately liberated) and Parampara-siddha (liberated through intermediate stages). Anantara-siddhas are fifteen types (from Tirth-siddha to anek-siddha). Parampara-siddhas are described as existing from the first moment of liberation up to ananta-samaya-siddha.
  • Sansara-samapannaka Jivas are discussed in terms of various viewpoints (Pratipatthis) that classify them into two, three, four, five, up to ten types.

III. Detailed Classification of Souls (Pratipattti 1 - continued, and subsequent Pratipatthis):

The sutra then delves into intricate details of different categories of souls, primarily focusing on the Sansara-samapannaka Jivas (those still in the cycle of rebirth). This is a significant portion of the text, characterized by detailed descriptions and enumerations.

• Classification based on number of senses (Indriyas):
  • Dvi-vida (Two types): Souls are classified as Trasa (mobile beings with two or more senses) and Sthavara (immobile beings with one sense).
  • Sthavara (Immobile beings):
    • Earth-bodied (Prithvikayika): Subdivided into Sukshma Prithvikayika (subtle earth-bodied) and Badara Prithvikayika (gross earth-bodied). Both are further classified as Paryapta (fully developed) and Aparyapta (undeveloped). Detailed descriptions of their bodies, dimensions, characteristics, senses, passions (kashayas), mental states (samjna), subtle energies (leshya), consciousness (sanjna-asanjna), feelings (veda), etc., are provided, often through question-answer format between Gautama and the Bhagavan.
    • Water-bodied (Appkayika): Similar classification into subtle and gross, and then into available and unavailable.
    • Fire-bodied (Tejaskaya): Subtle and gross, with detailed descriptions.
    • Air-bodied (Vayukaya): Subtle and gross, with specific characteristics mentioned, like flag-like forms for subtle air-bodied.
    • Vegetable-bodied (Vanaspati-kaya): This is a major focus, with detailed classifications:
      • Sukshma Vanaspati-kaya: Classified into available and unavailable.
      • Badara Vanaspati-kaya: Divided into Pratyeka-shariri (individual bodies) and Sadharana-shariri (common bodies).
        • Pratyeka-shariri: Further classified into twelve types based on their botanical forms (e.g., trees, bushes, vines, herbs). Trees are then classified by the number of seeds they bear. Detailed descriptions of their physical attributes, lifespans, and even their internal spiritual states are provided.
        • Sadharana-shariri: These are discussed in terms of their characteristics, including their extensive lifespans and the concept of "Ananta" (infinite) bodies, highlighting the vastness of life in the vegetable kingdom.
  • Trasa (Mobile beings): Classified by the number of senses:
    • Dvi-indriya (Two-sensed beings): Described with their lifespans, characteristics, and the realms they inhabit.
    • Tri-indriya (Three-sensed beings): Similar details are provided.
    • Chatur-indriya (Four-sensed beings): Characteristics and lifespans discussed.
    • Panch-indriya (Five-sensed beings): This is a highly detailed section, encompassing:
      • Naiyyarika (Hell-beings): Their realms (seven hellish earths), names of these realms, their thickness, composition, number of hell-dwelling places (Narakavas), their shapes, and the intense suffering they endure are described. The text specifies the characteristics of beings originating from different hellish realms.
      • Tiryanch-yonika (Animal kingdom): This is further broken down into subtypes:
        • Jalchar (Aquatic beings): Described with their specific forms (fish, tortoise, crocodile etc.) and their origins.
        • Sthalchar (Terrestrial beings): Divided into Chatushpad (four-footed) and Parisarpa (crawling beings). Both are further detailed with their respective classifications and specific examples (e.g., snakes, various animals).
        • Khechar (Aerial beings): Birds and flying creatures are described with their types (e.g., feathered, winged).
      • Manushya (Humans): Divided into Sammurchima (spontaneously generated) and Garbha-vyutkrāntika (those born from the womb). Their origins (Karmabhumi, Akarmabhumi, Antardvip), physical forms, lifespans, lifeways, social structures (or lack thereof), and the abundance of desirable elements in their environment are extensively detailed. The description of the Ekoruka-dvipa and its inhabitants is particularly elaborate, painting a picture of a utopian existence free from suffering and worldly concerns.
      • Deva (Deities): Divided into Bhavanavasi (dwelling in celestial mansions), Vānantara (interstitial deities), Jyotishka (luminous deities), and Vaimanika (those residing in flying vehicles). Each category is further sub-classified with details on their lifespans, realms, ruling deities (Indras), their councils (Parishadas), and the characteristics of their celestial palaces and enjoyments.

IV. Other Important Concepts:

• Time and Lifespan (Sthiti): The text meticulously details the lifespans of various beings, from subtle beings with infinitesimal lifespans to deities with lifespans measured in Sagaropamas (vast cosmic time units).
• Inter-conversion (Antara): The time it takes for a soul to transition from one state or species to another is also discussed.
• Alpabahutva (Quantification of Existence): A significant portion of the sutra is dedicated to comparing the numbers of beings in different categories, establishing relative magnitudes of existence using terms like "Ananta" (infinite), "Ananta-guna" (infinitely more), "Visheshadhika" (significantly more), "Sankhyata-guna" (quantifiably more), and "Tulya" (equal). This highlights the Jain emphasis on understanding the vastness and diversity of life.
• The Nature of Karma and Suffering: The descriptions of hell-beings (Naiyyarika) vividly illustrate the consequences of negative karma, emphasizing the intense suffering caused by various forms of pain (heat, cold, hunger, thirst, psychological torment).
• The Blissful Existence of Deities and Ideal Humans: In contrast, the descriptions of deities and the inhabitants of ideal realms (like Ekoruka-dvipa) portray a state of extreme bliss, free from suffering, where desires are naturally fulfilled by celestial trees (Kalpavriksha) and the environment itself is conducive to happiness.
• Cosmology: The text touches upon cosmological elements like the Jambu-dvipa, Lavaṇa-samudra, and other surrounding continents and oceans, their dimensions, and the celestial bodies (Chandra, Surya, Nakshatras) that inhabit these realms. The structure and movement of these celestial bodies are described.

V. Methodology and Style:

• Question-Answer Format: The sutra often follows a dialogue format, typically between Lord Mahavir (Bhagavan) and his chief disciple Gautam Swami, where Gautama poses questions and the Bhagavan provides detailed answers.
• Enumeration and Classification: A hallmark of the text is its exhaustive enumeration and meticulous classification of beings and phenomena based on various criteria like senses, lifespans, realms, karmic consequences, and more.
• Metaphorical Language: At times, the text uses metaphors and analogies to convey complex ideas, particularly when describing the suffering in hells or the blissful states of deities.
• Reference to other Agamas: The sutra frequently references other Jain scriptures, such as the Prajnapana Sutra, to further elaborate on certain concepts, indicating the interconnectedness of the Jain canon.

In essence, the "Jivajivabhigama Sutra" is a monumental work that provides a systematic and comprehensive understanding of the Jain view of reality, detailing the infinite variety of life forms and their place in the universe, thereby guiding the aspirant towards right knowledge, right faith, and right conduct for liberation. The translation by Muni Deepratnasagarji aims to make this ancient wisdom accessible to a wider audience.