Agam Sutra Satik 35 Bruhatkalpa ChhedSutra 2

This is a comprehensive summary of the Jain text "Agam Sutra Satik 35 Bruhatkalpa ChhedSutra 2" based on the provided pages:

Overall Context:

The text is the second volume of a series titled "Agam Sutra Satik" (Agam Sutras with Commentary), specifically focusing on the Bruhatkalpa ChhedSutra. The author/editor is Muni Deepratnasagar, and it's published by Agam Shrut Prakashan. The provided pages (1-6) mainly cover the "Peethika" (preface/introduction) and the first "Uddeshak" (section) of the first part of the Bruhatkalpa ChhedSutra.

Key Themes and Content:

The initial pages lay the groundwork for understanding the significance of the Bruhatkalpa ChhedSutra and the introductory elements of Jain scriptures. Here's a breakdown:

• Devotional Greetings: The text begins with devotional greetings (Namo Namo Nirmal Darshanasya, Agamaravaana, Bal Brahmachari Shri Neminathaya Namah, Shri Anand-Kshama-Lalit-Sushil Sudharmasagar Gurubhyo Namah), highlighting reverence for Jain principles and gurus.
• Text Identification: It clearly identifies the text as "Agam Sutra Satik, Bhagah-18, Brihatkalpa ChhedSutram-1, 'Peethika' evam Uddeshak-1 (Mool 1...7 Paryantah)". This indicates it's the first section of the first part of the Bruhatkalpa ChhedSutra, covering verses 1 to Brahma.
• Authorship and Editing: Muni Deepratnasagar is credited as the researcher and editor, signifying a scholarly approach to the text.
• Publisher and Contact: Agam Shrut Prakashan is the publisher, with contact information provided for "Aagam Aradhana Kendra".
• Introduction to Bruhatkalpa ChhedSutra: Page 6 explicitly states the Bruhatkalpa ChhedSutra is the "Second Chhed Sutra" and its content is based on the original composition by Bhadrabahuswami, the commentary (Niyukti) by Sanghadasgani, and further explanations (Bhashya) by Malayagiri Acharya and Khemkirti Acharya.
• Importance of Mangala (Auspiciousness): Page 6 delves into the Jain tradition of reciting auspicious verses (Mangala) at the beginning, middle, and end of scriptures. It explains that initial Mangala prevents obstacles, middle Mangala establishes understanding, and concluding Mangala ensures the tradition's continuity through generations of disciples.
• The Core Sutra (Mool 1): Page 6 introduces the first sutra (Mool 1): "No kappai nigganthana va nigganthina va aame taalambalambe abhinne padigahittae." (It is not permissible for monks or nuns to accept unripe or uncooked fruit that has fallen from a tree, or milk that has been separated from its curd, or unbroken fruit). This sets the context for the rules and regulations discussed in the ChhedSutra.
• Upo-dhaata (Context/Preface): Pages 6 and 7 emphasize the crucial role of the Upo-dhaata (introduction or context) for understanding the scripture. The text compares scripture without Upo-dhaata to the moon hidden by clouds – it lacks radiance and prominence. The Upo-dhaata makes the meaning of the sutras clear, like a lamp in darkness.
• Origin of the Text: Page 7 explains the origin of the Kalpa Sutra and Vyavahar Sutra. It states that the 9th Purva (Pratyakhyana), its 3rd Vastu (Achara), and its 20th Prakaran (Alochanadi) detailed 10 types of penance for 14 types of offenses. Due to the decline in spiritual strength, intellect, and lifespan in the current era (Dusham Bhav), the ancient texts became difficult to comprehend. To ensure the continuity of penance, Bhadrabahuswami, who possessed 14 Purvas, composed the Kalpa Sutra and Vyavahar Sutra. The Niyukti for both was also created.
• The Need for Bhashya: Page 7 further explains that even with Niyukti, the Kalpa and Vyavahar Sutras became difficult for contemporary beings with lesser intellect and lifespan. Therefore, Sanghadasgani composed the Bhashya (commentary) following the Niyukti, making the text easier to grasp.
• Language and Grammar: Page 8 discusses the inclusion of Sanskrit and Prakrit words and the importance of understanding their grammatical nuances. It highlights how Sanskrit words are refined through grammatical rules, while Prakrit words are naturally current. The text touches upon the differences in grammatical structures between Sanskrit and Prakrit, particularly regarding dual numbers in Prakrit.
• Meaning of 'Kalpa' and 'Vyavahar': Page 8 and 9 explore the multiple meanings of the word 'Kalpa' (capability, description, cutting, doing, comparison, dwelling) and 'Vyavahar' (conduct, activity, giving/taking). The text explains how these meanings relate to the study of the Kalpa and Vyavahar Sutras, which describe the conduct and practices of ascetics, including their adherence to vows and penances.
• Nandi and Mangala: Pages 8 and 9 introduce the concept of "Nandi" (often referring to the five types of knowledge or auspicious beginnings) and its connection to "Mangala" (auspiciousness). The text discusses how Nandi serves as a means to achieve auspiciousness and how Nandi itself is not separate from Mangala but rather the cause or source of it.
• Four Types of Mangala and Nandi: Page 12 explains that Mangala and Nandi are fourfold: Nama (by name), Sthapana (by installation/symbolic representation), Dravya (by material object), and Bhava (by mental state/intention).
• Detailed Classification of Nandi and Mangala: Subsequent pages (12-28) provide a very detailed philosophical and linguistic breakdown of Nandi and Mangala, classifying them into different types (Nam, Sthapana, Dravya, Bhava) and providing intricate explanations of their characteristics and interrelationships. This section delves into abstract concepts like the nature of knowledge, perception, and the different ways of understanding reality (Naya).
• Types of Knowledge (Paryaya): The text elaborates on different types of knowledge within Jainism, such as Abhinibodhika (sensory perception), Shrut (scriptural knowledge), Avadhi (clairvoyance), Manahparyava (mind-reading), and Kevala (omniscience), explaining their characteristics and classifications.
• Rules for Ascetics: A significant portion of the text, especially as it progresses through the initial chapters, focuses on the detailed rules and regulations for Jain ascetics (monks and nuns). This includes guidelines on accepting alms, conduct during their practices, interactions with laypeople, and adherence to the vows and principles of Jainism. The ChhedSutra's purpose is to address transgressions and provide penances.
• Emphasis on Conduct and Discipline: The text underscores the importance of discipline, adherence to rules, and the proper conduct of ascetics, which is a core element of the ChhedSutra tradition.

In essence, the provided pages serve as a scholarly introduction to the Bruhatkalpa ChhedSutra, a foundational text in Jain monastic discipline. They highlight the text's origin, its multi-layered commentary tradition, the meticulous classification of Jain philosophical concepts like knowledge and auspiciousness, and the detailed rules governing the ascetic life. The emphasis on the Upo-dhaata and Mangala at the beginning signifies the importance of context and auspicious beginnings in the study of sacred texts.