Agam 14 Upang 03 Jivabhigam Sutra Part 03 Stahanakvasi

The provided text is the third part (Part 03) of the Upanga text "Jivabhigam Sutra" from the Agam canon, as presented by the Sthanakvasi tradition, with authors Madhukarmuni, Rajendramuni, and Shobhachad Bharilla. It is published by an unknown entity. The catalog link is https://jainqq.org/explore/090435/1. This summary is for private and personal use only, as indicated by "JAIN EDUCATION INTERNATIONAL FOR PRIVATE AND PERSONAL USE ONLY".

The text is a commentary (Vivriti) on the Jivabhigam Sutra, likely by Acharya Malayagiri, with the initial verses (slokas 1 and 2) setting the stage for the discourse. The commentary emphasizes the importance of understanding the nature of sentient (Jiva) and non-sentient (A-jiva) substances as a means to alleviate suffering and attain liberation (Nihshreyas). It highlights that such understanding is only possible through the teachings of the omniscient and faultless (Ahrat) beings, obtained through the guidance of perfected souls (Agam).

The commentary addresses potential doubts about the relevance of studying the Sutra, explaining that it is purposeful (Prayojana) as it leads to the ultimate goal of liberation and the intermediate goal of rightly understanding the subject matter. The purpose is categorized as ultimate (Param) and proximate (Apara), further divided into that which resides in the speaker (Kartrugata) and the listener (Shrotrugata).

The text then delves into the concept of "Agam" (the scripture), explaining its etymological and philosophical aspects. It discusses the dual perspective of Dravya Naya (substance-view) and Paryaya Naya (mode-view) in understanding the Agam. The ultimate purpose for the scripture's author (the fourteen-Purvadhar) is the attainment of liberation, and for the listeners, it is their own liberation.

A significant portion of the text is dedicated to explaining the importance and various types of auspiciousness (Mangala). It outlines initial (Adi), middle (Madhya), and concluding (Avasana) mangala, explaining their significance for the smooth completion of the study. The text explains the etymology of "Mangal" and elaborates on how the study of Jivabhigam Sutra itself is auspicious due to its connection with dispelling karma (Nirjara) and leading to right knowledge.

The commentary then initiates the exposition (Anuyog) of the Sutra, starting with the first sutra (Sutra 01). This sutra describes the scripture itself as being in accordance with Jinatathata (the nature of the soul as perfected), inspired by Jinas, in line with Jinas, propounded by Jinas, described by Jinas, expounded by Jinas, followed by Jinas, taught by Jinas, dictated by Jinas, and praised by Jinas. The great elders (Sthavira Bhagavantha) established this study as the Jivajivabhigamanam Adhyayan (study) for the benefit of the slow-witted.

The text then proceeds to define "Jiva" (sentient being) and "A-jiva" (non-sentient substance) as presented in the Jivabhigam Sutra, stating that the Jivabhigam is divided into two parts: Jivabhigam and Ajivabhigam (Sutra 02).

The subsequent sections (Sutra 03 onwards) begin to systematically explain the classifications of Ajiva (non-sentient beings) and then Jiva (sentient beings). The Ajiva are categorized into Rupya (corporeal) and Arupya (non-corporeal). The text details the ten types of Arupya Ajiva, starting with Dharmastikaya (principle of motion) and others, explaining their nature, components, and classifications. It also elaborates on the Rupya Ajiva, dividing them into Skandha (aggregate), Skandha-desa (part of an aggregate), Skandha-pradesha (atom of an aggregate), and Paramanu-pudgala (fundamental matter particles).

The text then transitions to the classification of Jiva, dividing them into Sansara-samapanna (those in the cycle of birth and death) and Asamsara-samapanna (those liberated from the cycle). The Asamsara-samapanna Jivas are further categorized into Anantara-siddha (immediately liberated) and Parampara-siddha (liberated through a lineage of practice). The text then starts describing the various types of Jivas in detail, beginning with the enumeration of categories within Asamsara-samapanna Jivas, and then moving on to the classification of Sansara-samapanna Jivas, which are then further categorized based on the number of senses, their states of existence (mobile/immobile), their characteristics, and their modes of sustenance and senses.

The vast majority of the text is dedicated to detailing the classifications of beings according to their Jiva (sentient) and Ajiva (non-sentient) categories, their qualities, states of existence, forms of sustenance, senses, locations, lifespans, states of consciousness, knowledge, conduct, and liberation. The exposition is highly systematic, following a hierarchical structure, and provides extensive details about each category, likely covering the entire scope of Jain cosmology and ontology as per the Jivabhigam Sutra. The text proceeds to detail various types of Jivas, including Ekendriya (one-sensed beings like earth-bodied, water-bodied, fire-bodied, air-bodied, and plant-bodied beings), Dwiedriya (two-sensed), Triindriya (three-sensed), Chaturaindriya (four-sensed), and Panchiendriya (five-sensed beings). The Panchindriya are further classified into beings residing in the sea (Jalacara), on land (Thalachara), and in the sky (Khachara), with detailed sub-classifications and characteristics for each. This intricate classification extends to the realms of hellish beings (Nirayika), humans (Manushya), and celestial beings (Deva), meticulously detailing their attributes, lifespans, and the nuances of their existence and experience.

The commentary also discusses various aspects of Jain philosophy, such as the nature of knowledge, karma, liberation, and the importance of right conduct and faith, all within the framework of understanding the Jiva and Ajiva entities. The text appears to be a very detailed and comprehensive explanation of the Jivabhigam Sutra from the Sthanakvasi perspective.