Agam 15 Pannavana Uvangsutt 04 Moolam

This document is the Jain text Agam 15, Pannavana Uvangsutt 04, Moolam, authored by Dipratnasagar and Deepratnasagar, and published by Agam Shrut Prakashan. The catalog link provided is https://jainqq.org/explore/009741/1.

The text appears to be a religious scripture within the Jain tradition, specifically part of the Agam literature. The title suggests it is the root text (Moolam) of the fourth Uvangsutt within the 15th Agam, called "Pannavana".

Key highlights from the provided pages:

• Title and Lineage: The title "Agam 108, Ang, 12 Upang, 4 Mool" (pages 1 & 2) indicates its place within the vast Jain canon. It also mentions the lineage of the author, Muni Dippratnasagar, who is a disciple of Muni Sudharm Sagarji M., and further mentions the inspiration from Acharya Shri Kailassagarsuri Gyanmandir.

• Publishing Information: The publisher is identified as Agam Shrut Prakashan, with printing details for Navprabhat Printing Press and Shri Graphics in Ahmedabad.

• Financial Sponsorship: A significant portion of the pages (pages 3-6) is dedicated to listing the numerous financial donors and patrons who contributed to the publication of the 45 Agam set. This highlights the community effort involved in preserving and disseminating these scriptures. The list includes individuals and families from various locations like Vadodara, Mumbai, Madras, and Los Angeles. Specific numbers of donors are mentioned, indicating a broad base of support.

• List of Publications: Page 6 and subsequent pages provide a comprehensive list of other published works by Agam Shrut Prakashan, covering a wide range of Jain philosophical and ritualistic texts, commentaries, and directories. This suggests a dedicated effort by the publisher to make Jain literature accessible.

• Content of Pannavana Sutra: The core of the text, starting from page 12, is the beginning of the Pannavana Sutra itself. It appears to be a philosophical discourse, beginning with invocations and then delving into classifications of existence.

  • Classification of Existence: The text begins by dividing existence into Jiva (living beings) and Ajiva (non-living beings) (Page 12, verse 10).
  • Ajiva Classification: Ajiva is further divided into Ruvi Ajiva (corporeal non-living) and Aruvi Ajiva (non-corporeal non-living) (Page 12, verse 11).
    • Aruvi Ajiva: This category is described as having ten types, including Dharmaastikaya (principle of motion), Adharmaastikaya (principle of rest), Akashastikaya (space), and time (Shristhikaay) (Page 12, verse 12).
    • Ruvi Ajiva: This is classified into four types: Skandhas (aggregates), Skandha-desha (parts of aggregates), Skandha-pradesha (points of aggregates), and Paramanu (fundamental particles) (Page 12, verse 13). The text then details the various attributes of these particles, such as color, smell, taste, touch, and form, listing numerous specific qualities for each.
  • Jiva Classification: Jiva is divided into Sansara-samapanna (those in the cycle of birth and death) and Asamsara-samapanna (those liberated) (Page 14, verse 14).
    • Asamsara-samapanna: This category is further divided into Anantar-siddha (immediately liberated) and Parampara-siddha (liberated through a lineage) (Page 14, verse 15). The text then enumerates various types of Siddhas (liberated souls) based on their liberation path, time of liberation, and gender (pages 14-15, verses 16-17).
    • Sansara-samapanna: Jivas are classified into five types based on the number of senses they possess: Ekendriya (one-sensed), Bendriya (two-sensed), Treindriya (three-sensed), Chaturindriya (four-sensed), and Panchindriya (five-sensed) (Page 15, verse 18).
  • Detailed Classification of Life Forms: The majority of the text (from page 13 onwards) elaborately details the classification of various life forms, starting with the five categories of Jivas:
    • Ekendriya (one-sensed beings): This is extensively broken down into categories like earth-bodied (Prudvikaiya), water-bodied (Aukaiya), fire-bodied (Teukaiya), air-bodied (Vaukaiya), and plant-bodied (Vanaspati-kaiya) (Pages 13-23). Each of these is further sub-divided into subtle (sukshma) and gross (badar) forms, and then into specific examples of substances or entities belonging to that category (e.g., different types of earth, waters, fires, plants). The descriptions are very detailed, listing many specific names of plants and their parts.
    • Two-sensed beings (Baindriya): The text begins classifying these based on their habitat and characteristics (Page 23, verse 149).
    • Three-sensed beings (Treindriya): Classification begins on page 24, verse 150.
    • Four-sensed beings (Chaturindriya): Classification begins on page 25, verse 151.
    • Five-sensed beings (Panchindriya): This is a major category, further divided into beings residing in hells (Nairaiya), animals/beings of the lower realms (Tiryak-joniy), humans (Manushya), and celestial beings (Deva) (Page 25, verse 154).
      • Nairaiya: Classified based on the seven hellish realms (Page 26, verse 155).
      • Tiryak-joniy: Divided into aquatic, terrestrial, and aerial beings (Page 26, verse 156). This section then delves into detailed classifications of fish, tortoises, crocodiles, sharks, and then terrestrial animals (four-footed and crawling) and aerial beings (birds).
      • Manushya: Classified into those born from spontaneous generation (Sammucchima) and those born from conception (Garbha-vakrantiya) (Page 28, verse 166). Further breakdown includes karmabhumi, akarmabhumi, and intermediate land beings.
      • Deva (celestial beings): Divided into Bhavanvasi (dwellers of lower heavens), Vanamanntara (intermediate celestial beings), Jyotishika (luminaries), and Vaimanika (those residing in aerial palaces) (Page 29, verse 191). Each of these categories is further sub-divided, with extensive lists of sub-groups and their respective realms and characteristics.

• Structure and Terminology: The text uses specific Jain philosophical and cosmological terms. The detailed classifications and enumerations are characteristic of the Agam literature. The repetition of "Gooyama" (O Gautama) suggests a dialogue between Mahavir Swami and his disciple Gautama.

In essence, this document is a foundational Jain scripture that meticulously categorizes the entirety of existence from the perspective of Jain philosophy, detailing the characteristics, classifications, and lifespan of various categories of souls and non-living substances. The extensive listing of donors emphasizes the societal importance and collective effort behind the preservation of this knowledge.