Agam 14 Upang 03 Jivabhigam Sutra Part 02 Stahanakvasi

The provided text is the second part of the Jivajivabhigama Sutra, which is an Upanga (secondary scripture) in the Jain Agamas. This particular volume, part two, focuses on various aspects of the universe, cosmology, and the classifications of living beings according to Jain philosophy.

Here's a breakdown of the content, based on the provided pages and chapter headings:

Overall Theme:

The text is a detailed exposition of Jain cosmology and the nature of living beings (jiva) and non-living entities (ajiva), as described in the Agamas. It aims to provide a comprehensive understanding of the universe and its inhabitants, often through detailed descriptions of geographical entities, celestial bodies, and the different types of souls and their states.

Key Sections and Content Covered (based on the provided Hindi text and headings):

• Introduction and Editorial Remarks: The initial pages include a dedication, acknowledgments, and editorial statements, highlighting the importance of the Agamas and the effort to make them accessible to the public. The editor, Shri Rajendra Muni, is praised for his work. The publication is dedicated to the memory of Guru Shri Joravarmalji Maharaja.
• The Nature of Jain Agamas: The editorial statement emphasizes that Jain Agamas are a valuable treasure of religious literature and a life-giving elixir for all living beings. They are likened to a great ocean of knowledge, vast and profound, filled with the water of excellent words, agitated by the waves of non-violence, and containing the gems of spiritual wisdom. The importance of studying and propagating Jain principles, especially non-violence, is stressed.
• The Structure of Jain Agamas: The text explains that the Jain Agamas are structured as the Dvadasangi (Twelve Angas) and their Upangas. The Jivajivabhigama Sutra is identified as an Angabahya (external to the main Angas) scripture, and some scholars consider it an Upanga of the Sthananga Sutra. It is noted that the sutra's authorship is attributed to the Sthaviras (senior monks) who were well-versed in the teachings of the Tirthankaras, implying that their compositions are also authoritative as they are not contradictory to the Tirthankaras' words.
• Core Philosophy: The text reiterates that Jain philosophy is primarily soul-centric, with the soul (jiva) being the central point. Other categories like matter (ajiva), merit (punya), demerit (papa), influx (ashrava), stoppage (samvara), shedding (nirjara), bondage (bandha), and liberation (moksha) are explained in relation to the soul's association and disassociation with karmic matter.
• Detailed Cosmological Descriptions (Third Pratipatti - "Trutiya Pratipatti"): This appears to be the main content of the provided excerpt. It delves into intricate details of the Jain universe:
  • Description of Oceans and Continents: Detailed descriptions of the Lavan Samudra (Salt Ocean), Dhatakikhanda Dvipa, Kalodadhi Samudra, Pushkaravaradvipa, and Pushkaravara Samudra are provided. This includes their dimensions, circular shapes, surrounding boundaries (vedikas and forest groves), gates (Vijay, Vaijayanta, Jayanta, Aparajita), their capitals, and the distances between the gates.
  • Causes of Tides (Jalavriddhi): The text explains the phenomenon of tides in the Lavan Samudra, attributing it to the immense power of wind (vayu-kaya) within subterranean cavities called patalas and khudrapātālas.
  • Subterranean Realms (Patala): Descriptions of these subterranean structures, their dimensions, and the presence of various deities and beings within them are given.
  • Various Islands and Continents: The text continues with descriptions of islands like Gautamadvipa, Chandra Islands within Jambudvipa and Dhatakikhanda, Surya Islands, and their respective celestial inhabitants and deities.
  • Types of Celestial Beings: It details the characteristics and locations of various celestial beings, including Nagakumara gods who hold the ocean boundaries, and the realms of various gods associated with these cosmological features.
  • Geographical Features: Mountains like Manushyottara Parvata are described, marking the boundaries of the human realm. The characteristics of rivers, lakes, and other geographical features are also touched upon.
  • Celestial Bodies: There are detailed accounts of the number of moons, suns, constellations (nakshatras), planets (mahagrah), and stars (taragana) in different parts of the universe.
  • The Nature of Water: The text describes the taste and qualities of the water in different oceans, such as the salty nature of Lavan Samudra, the blackish and flowing nature of Kalodadhi, the milky nature of Kshiroda, the ghee-like nature of Ghṛtod, and the sugarcane juice-like nature of Ikshavara.
  • The Dwelling Places of Deities: The text specifies the locations and descriptions of the celestial mansions (vimana) and capitals (rajdhani) of various classes of celestial beings.
  • The Reason for Names: The text explains why certain geographical features or regions are named as they are, often linking them to the presence of specific deities or characteristic flora.
  • The Sun and Moon in Different Realms: The text outlines the number of suns and moons in different continents and oceans, highlighting the celestial movements and their influence.
  • The Human Realm (Manushyaloka): The text describes the human realm (manushyaloka or samayakshetra), its dimensions, and the celestial bodies that operate within its vicinity. It also mentions the classification of humans as karmabhumi, akarmabhumi, and antardvipa.
  • The Importance of Auspicious Times: The text touches upon the influence of celestial movements on human happiness and sorrow, emphasizing the importance of auspicious times for undertaking important activities, as advised by Tirthankaras.
  • The Nature of Time: There's a brief mention of the concept of time, its smallest unit (samaya), and its cyclical nature through Avapinis and Utsarpinis.
  • The Mechanics of Celestial Bodies: The text attempts to explain the movement and arrangement of celestial bodies, including their relation to Mount Meru.
  • Classification of Souls: The text delves into the classification of souls based on the number of senses (ekendriya to panchendriya), their states (paryapta and aparyapta), and further categorizes them into subtle (sukshma) and gross (badara) forms. It also discusses the concepts of lifespan (sthiti), continuity of existence (sanchitthana), interval between births (antara), and relative numbers (alpbahutva) for these categories.
  • The Concept of Nigos: A significant portion is dedicated to the description of nigos, which are extremely subtle living beings, often found in large clusters within a single body or space.
  • The Doctrine of Leshyas: The text explains the concept of leshya (subtle states of consciousness that color the soul) and their association with different types of beings.
  • The Doctrine of Yog and Upayoga: It discusses the concepts of yoga (activity of mind, speech, and body) and upayoga (attention/consciousness) in relation to different types of souls.
  • The Doctrine of Rishis and Rishis: The text refers to different types of ascetics and their classifications.
  • The Doctrine of Knowledge (Jnana): It differentiates between various types of knowledge—abhinibhodiya, shrut, avadhi, manahparyaya, kevala, and the corresponding ajñanas (ignorance).
  • The Doctrine of Ved (Sentiments/Emotions): It categorizes beings based on their dominant sentiment—male (purusha-veda), female (stri-veda), neuter (napunsaka-veda), and beyond sentiment (avedaka).
  • The Doctrine of Kasha (Passions): It describes beings based on the passions they experience—anger (krodha), pride (mana), deceit (maya), greed (lobha), and those without passions (akashaya).
  • The Doctrine of Conduct: It classifies beings based on their conduct—samyata (controlled), asamayata (uncontrolled), samyata-asamayata (partially controlled), and no-samyata-no-asamayata (beyond control and lack of control).
  • The Doctrine of Existence (Bhava): It categorizes beings into bhavyas (those who will attain liberation), abhavyas (those who will not attain liberation), and nobhavyas-no-abhavyas (liberated souls).
  • The Doctrine of Activity (Yoga): It classifies beings based on their mental, vocal, and bodily activities—manoyogi, vachanyogi, kayayogi, and ayogin (liberated souls).
  • The Doctrine of Consciousness (Upayoga): It mentions beings with conscious attention (sagāropayoga) and unconscious attention (anāgāropayoga).
  • The Doctrine of Bodily Forms (Sharira): It describes different types of bodies such as audārika, vaikriyika, āhārakā, taijasa, kārmana, and aśarīri.
  • The Doctrine of Lifespan and Intervals: The text discusses the lifespan (sthiti), continuity of existence (sanchitthana), and the interval between births (antara) for various categories of beings.
  • Alpabahutva (Relative Numbers): A recurring theme throughout these classifications is the comparative numbers of beings in different categories, often expressed in terms of being fewer, more, equal, or infinitely more.

Overall Purpose:

The Jivajivabhigama Sutra aims to systematically categorize and explain all forms of existence within the Jain cosmology. It provides a framework for understanding the vastness of the universe, the different types of souls, their journeys through the cycle of birth and death (samsara), and the ultimate goal of liberation. The detailed descriptions serve as a foundation for ethical conduct and spiritual practice, encouraging compassion and non-violence towards all living beings.

This second part appears to focus heavily on the detailed descriptions of the various parts of the Jain universe and the beings inhabiting them, especially celestial beings and the structure of the cosmos.