Agam 14 Upang 03 Jivabhigam Sutra Part 02 Sthanakvasi

This is a comprehensive summary of the provided Jain text, the "Jivabhigam Sutra Part 02" by Ghasilal Maharaj, based on the provided pages:

Book Title: Agam 14 Upang 03 Jivabhigam Sutra Part 02 Author: Ghasilal Maharaj Publisher: A B Shwetambar Sthanakvasi Jain Shastroddhar Samiti Catalog Link: https://jainqq.org/explore/006344/1

This particular section of the Jivabhigam Sutra, specifically Part 02, focuses on the detailed classification and description of various beings, particularly in the context of the Jain universe and the conditions of hellish beings (Narakis). The text is presented in Gujarati with a Hindi translation and commentary ("Prameyadyotika" by Ghasilal Maharaj).

Key Themes and Content:

The provided pages primarily deal with the Third Section (Tritiya Pratipatti) of the Jivabhigam Sutra, which delves into the detailed characteristics of different types of beings within the Jain cosmology, with a strong emphasis on the structure and nature of the hellish realms and their inhabitants.

The summary can be broken down as follows:

1. Invocation and Introduction:

   • The text begins with the traditional Jain invocation: "Namo Arihantanam, Namo Siddhnam..." (Page 1), followed by acknowledgments of the lineage of Acharya Ghanshilal Maharaj and the publication committee (Pages 2-4).
   • The publication details, including the first edition, print run, and price, are provided, indicating a significant scholarly effort (Page 5).

2. Rules for Study (Asvadhyaya Niyam):

   • Pages 6-10 meticulously outline specific rules regarding when the Jivabhigam Sutra (specifically the root text, mulpath) should and should not be studied. These rules are quite detailed and cover:
     • Timing: When to study (first and fourth parts of the day and night) and when not to study (dawn, dusk, noon, midnight, and specific pre- and post-sunrise/sunset periods).
     • Environmental Conditions: Avoiding study during specific celestial phenomena like meteor showers (ulkapata), directional burning of the sky (digdaha), thunder (garjarva), celestial sounds (nirghata), lightning (vidyuta), and specific celestial lights (yupaka, yakshadipta).
     • Atmospheric Conditions: Avoiding study during fog (humika krushna, mahika shweta) and dust storms (rajodghata).
     • Personal Circumstances: Rules regarding menstrual periods for women (avoidance of study and proximity).
     • Physical Contamination: Avoiding study when in proximity to dead bodies or their remnants (bones, flesh, blood, etc.), broken eggs, excrement, or in cremation grounds (smashan).
     • Celestial Events: Avoiding study during lunar and solar eclipses for specific durations.
     • Social/Political Events: Avoiding study during times of royal unrest (rajavyagrata) or after the death of a ruler until a new appointment is made.
     • Maha-Utsavas and Pratipadas: Specific auspicious days related to festivals and their preceding new moon days are also listed as periods of asvadhyaya.
   • It's clarified that these asvadhyaya rules apply to the mulpath and not necessarily to translations or commentaries. Emphasis is placed on respecting elders and gurus in such circumstances.

3. Content of the Sutra (Vishayanukramanika):

   • Page 11 and 12 provide a detailed table of contents for the Second Part (Dwitiyo Bhagah) of the Jivabhigam Sutra. This reveals the vast scope of the text, including:
     • Chapter 1 (Pratham Adhyayan / Partishthapatti): Detailed descriptions of Narakis (Nairayika Jiv), the seven hellish earths (Sapta Prithvi), their structure, dimensions (depths - bahalya), formations (sansthan), colors, smells, tastes, textures, composition, and the process of generation of Naraka beings (utpatti), their physical characteristics (sanan, uchchhvas, kshudha, pipasa), and their suffering (duhkh anubhavan).
     • Chapter 2 (Dwitiya Adhyayan / Pratipatti): Discussions on the variations within the hellish earths (ratnaprabha prithvi ke bhed), the number of hellish residences (naraka), their forms, colors, etc.
     • Chapter 3 (Tritiya Adhyayan / Pratipatti): Descriptions of the animal realm (Tiryagyonika Adhikar), including various classifications of animals based on senses (one-sensed to five-sensed), their origins (spontaneous generation - samchchhim, birth from womb - garbhavkranti), their states (perfected - paryapta, unperfected - aparyapta), and further subdivisions based on habitat (water, land, sky).
     • Subsequent Chapters: Cover humans (manushya), gods (deva), geographical descriptions of continents and oceans (dwipa and samudra), and the structure of the universe (jagati).

4. Detailed Exposition of Hellish Realms and Beings (Pages 13-45 onwards):

   • Seven Hellish Earths: The text begins detailing the seven hellish earths (Narka Prithvi), starting with Ratnaprabha. It names the first earth as Dharma with the womb-name Ratnaprabha. The second earth is named Vansha with the womb-name Sharkara Prabha, and so on for all seven earths.
   • Dimensions: The depth (bahalya) of the first hellish earth, Ratnaprabha, is stated to be 80,000 yojanas plus 100,000 yojanas, totaling 180,000 yojanas. The depths of subsequent earths are also provided (Pages 14-22).
   • Divisions of Hellish Earths: Ratnaprabha is divided into three main types of regions: Kharakanda (rocky), Pankabahula Kanda (muddy/full of slime), and Ababahula Kanda (watery) (Page 23). Kharakanda itself is further subdivided into sixteen types (Page 24-26).
   • Sub-regions: Each division is then described as being uniform (egakara).
   • Naraka Residences (Naraka Avaha): The number of Naraka residences in Ratnaprabha is given as 30 lakh (3 million). This count decreases for subsequent hellish earths (Page 30-31).
   • Types of Naraka Residences: Specific names are given to the five great Naraka residences in the seventh hellish earth: Kala, Mahakala, Raurava, Maharaurava, and Apratishthana. The text also describes their relative positions (Page 32-34).
   • Substances and Qualities: The text details the nature of the substances found in these realms, including their colors, smells, tastes, and textures, often describing them as unpleasant and indicative of suffering (Pages 45-48).
   • Hellish Structure: The arrangement and form (sansthan) of the Naraka residences are described as Jhallari Sanstha (a shape like a lotus flower or drum).
   • Timings and Lifespans: The text touches upon the lifespan of beings and the duration of various events.
   • Origin of Naraka Beings: It discusses the types of beings that are reborn as Naraka beings, noting they can originate from various forms of life, including those with fewer senses, humans, and even deities, depending on their karma (Pages 220-222).
   • Mental and Physical States: The extreme suffering (vedana) of Naraka beings is detailed, emphasizing their constant fear, hunger, thirst, and the torment inflicted by their environment and other beings (Pages 270-272, 287-294, 301-307, 317-327).
   • Narak Body Types and Capabilities: The text discusses the nature of Naraka bodies, their lack of proper skeletal or muscular structure (sanan), their composition, and their ability to transform (vikurvana) into various forms, often frightening ones (Pages 242-256).
   • Lifespans: The lifespan of beings in each hellish realm is described, ranging from the lowest realms with shorter lifespans to the highest with longer ones, often measured in palya and sagaropama (Page 330-345).
   • Tiryagyonika (Animal Realm): The text begins to classify living beings into the animal realm, dividing them by the number of senses (one-sensed to five-sensed) and then further subdividing based on habitat (aquatic, terrestrial, aerial) and mode of birth (spontaneous - samchchhim, womb-born - garbhavkranti) (Pages 375-445).
   • Summary of Topics: The text includes summary verses (sangrahani gatha) that encapsulate the various topics discussed, such as the qualities of Naraka beings (pain, suffering, desire, fear, etc.), their origins, and their transformations (Pages 370-374).

Overall Impression:

The provided text is a highly detailed and systematic exposition of the Naraka realms and the beings inhabiting them within the Jain cosmological framework. It emphasizes the dire consequences of negative karma and the extreme suffering experienced by beings in these lower realms. The meticulous classification, dimensional descriptions, and discussions on the nature of their existence highlight the importance of ethical conduct and the cycle of birth and death (samsara) in Jain philosophy. The inclusion of rules for study (asvadhyaya) indicates the reverence and careful approach required when engaging with such profound spiritual texts.