Jambudwip Pragnapati

This document is a detailed summary and analysis of the Jain text Jambudwip Prajnapti (जम्बूद्वीपप्रज्ञप्ति), authored by Acharya Shri Devendramuni Ji M.S. The text, published by Z_Jinavani_003218.pdf and available through jainqq.org, is presented as a compilation from the preface of the book published by Agam Prakashan Samiti, Beawar.

The summary provides insights into the significance and content of the Jambudwip Prajnapti within Jain religious literature. Here's a breakdown of the key points:

1. Canonical Status and Structure:

• The Jambudwip Prajnapti holds the eighth position in the list of Angabahya Agamas (external scriptures) within the Nandi Sutra.
• When the Agamas were classified into Anga, Upanga, Moola, and Cheda, Jambudwip Prajnapti was considered the fifth Upanga, associated with the Bhagavati Sutra (Vyakhyaprajnapti Sutra). The relationship between these two texts is noted as a subject for scholarly research.
• The text is divided into two parts: Purvardha (anterior half) with four Vaksakaras (sections) and Uttarardha (posterior half) with three Vaksakaras.
• The term "Vaksakara" is used here to denote sections or contexts, though it also refers to prominent mountains in Jambudwip, significant in Jain geography.
• The original text comprises 4146 verses (shlokas), 178 prose sutras, and 52 poetic sutras.
• It is classified under Ganitanuyoga (mathematical and cosmological discourse) but also includes elements of Dharmakathanuyoga (narrative discourse).

2. Geographical and Cosmological Descriptions:

• The text focuses on historical and geographical descriptions within its Vaksakaras, specifically detailing:
  • Jambudwip: The central continent in Jain cosmology.
  • Bharatkshetra: A major region within Jambudwip.
  • Kaalchakra: The cycle of time.
  • Rishabhdev: The first Tirthankar.
  • Vinita Nagari (Ayodhya): The city associated with Rishabhdev and other Tirthankars.
  • Ganga River: A significant river.
  • Mountains, Vijaaya (conquests), Dik-kumaris (directional deities), geographical divisions of Jambudwip, and celestial bodies like Chandradi constellations.

3. Earth's Shape and Structure:

• The Jambudwip Prajnapti describes Jambudwip (and by extension, the Earth in Jain cosmology) as round, comparing it to a fried puri, a chariot wheel, the center of a lotus, or a full moon.
• This description is contrasted with other texts that describe the Earth as shaped like a "Jhallari" (a type of musical instrument or a border/frill) or a "Sthali" (a cooking pot).
• The text acknowledges the difference between the ancient Indian concept of a flat or disc-like Earth and the modern scientific understanding of a spherical Earth. It mentions ongoing efforts to reconcile these views, with some scholars reinterpreting ancient terms and others asserting the infallibility of ancient wisdom.
• It highlights that some modern interpretations suggest "Jhallari" could refer to a cymbal, supporting a round shape for the Earth.
• The text also notes dissenting modern views that challenge the spherical Earth model, citing organizations like the "Flat Earth Society" and Indian scholars who advocate for a flat Earth.

4. The Cycle of Time (Avsarpini and Utsarpini):

• The second Vaksakara delves into the concept of time, divided into Avsarpini (descending) and Utsarpini (ascending) epochs, each lasting twenty Koda-kodi Sagaropama (an immeasurable unit of time).
• Each epoch has six sub-divisions, described in terms of increasing or decreasing happiness and welfare.
• The Bhoga-bhumi (enjoyment land) period is described as a time of great happiness, where desires are fulfilled by wish-fulfilling trees (Kalpavriksha). Humans lived simple, natural lives, free from conflict and societal structures.
• The text details the decline in human lifespan, physical attributes, and overall well-being as time progresses towards the "Duskhama" (suffering) stages.
• Kulakaras (Civilization Founders): The text explains that at times of significant societal change and distress, Kulakaras emerge to guide humanity. They are identified with "Manu" in Vedic traditions.

5. The Life and Teachings of Rishabhdev:

• Rishabhdev is presented as the fifteenth Kulakara and the first Tirthankar, king, Kevali (omniscient), and Dharmachakravarti.
• His life is described in terms of his longevity in childhood (20 lakh Purva), reign (63 lakh Purva), and ascetic practice (1 lakh Purva).
• He established 72 arts for men and 64 for women, along with 100 crafts, contributing to the development of civilization.
• The text discusses the six occupations prevalent during his time: military service (Asi), writing (Masi), agriculture (Krishi), teaching/preaching (Vidya), trade (Vanijya), and crafts (Shilpa).
• Rishabhdev is credited with establishing the three Varnas (castes) of Kshatriya, Vaishya, and Shudra. His eldest son, Bharat, is credited with establishing the Brahmin Varna.
• A unique detail about Rishabhdev's initiation is mentioned: he performed four fistfuls of hair-pulling (loch), unlike other Tirthankars who performed five. This is attributed to Indra's request to leave some hair, leading to Rishabhdev being known as Keshari.
• His first alms-giving (parinana) after initiation took more than a year, with Shreyans Kumar offering him sugarcane juice.
• Rishabhdev attained Nirvana (liberation) on the Ashtapad mountain (or Kailash mountain according to Shiva Purana) on the thirteenth day of the dark fortnight of Magha. The text discusses the differing dates for his Nirvana in various traditions.

6. The Rule of Bharat Chakravarti:

• Bharat, the eldest son of Rishabhdev, was a virtuous and compassionate ruler.
• The text describes the appearance of the Chakra-ratna (wheel-jewel), a celestial object essential for a Chakravarti's dominion.
• Bharat's decision to worship Rishabhdev before celebrating the birth of his son or honoring the Chakra-ratna highlights the primacy of spiritual pursuits over worldly ones.
• A Chakravarti possesses fourteen jewels, including seven single-sensed (Ekendriya) and seven multi-sensed (Panchindriya) jewels. The text details the origin and measurement of these jewels.
• The text describes Bharat's conquest of the Six Khandas (continents) and his journey along the Ganga River.
• He acquired the nine treasures (Nava Nidhi) at the confluence of the Ganga and the ocean. These treasures provided him with desired objects.
• Bharat attained Kevala Jnana (omniscience) by contemplating his reflection and realizing the impermanence of external beauty.

7. Other Vaksakaras:

• Fourth Vaksakara: Describes the mountains like Chull Himvant and Mahahimvant, and the rivers like Ganga and Sindhu. It also details the geography of regions like Haimavat and Mahavideh, the latter being a place where Tirthankars perpetually reside and from where souls can attain liberation.
• Fifth Vaksakara: Focuses on the 'Janma-kalyanaka' (birth ceremonies) of Tirthankars, involving celestial beings and deities.
• Sixth Vaksakara: Provides a comprehensive collection of elements within Jambudwip, including the measurements of regions, mountains, rivers, sacred sites, and cities.
• Seventh Vaksakara: Discusses celestial bodies, including the number of moons, suns, constellations, and planets. It details their movements, the calculation of time (months, days, lunar phases), and the celestial vehicles of these beings.

8. Importance of Jain Geography:

• The study of Jain geography is crucial for understanding the soul's journey through past, present, and future lives and its place in the vast universe.
• Jain geography is presented as a "science of self-knowledge" or a "philosophy of life" rather than mere geography, guiding individuals towards the infinite and inner reflection.
• It is emphasized that the current secular geography focuses on the material and finite, while Jain geography encompasses the infinite and inspires introspection.
• The text concludes by highlighting the relevance of Jain geography in understanding natural phenomena like excessive rain, drought, earthquakes, and other disasters, suggesting that science alone cannot provide complete answers, and the wisdom of ancient sages is essential. It stresses that spiritual knowledge, requiring the full development of inner capabilities, is necessary to comprehend these matters.

9. Commentary and Translation:

• The text notes that while there are no specific commentaries (Niyukti or Bhashya) on Jambudwip Prajnapti, a Churnii (a type of commentary) exists, though its author and publication details are unknown.
• It mentions commentaries by Acharya Malayagiri (lost), Heeravijaysuri, Punyasagar, and Shantichandragani (Prameya Ratna Manjusha).
• Hindi translations by Acharya Amolak Rushi Ji M.S. and simple Sanskrit commentaries with Hindi and Gujarati translations by Acharya Ghasilal Ji M.S. are also noted.

In essence, the provided summary offers a detailed overview of the Jambudwip Prajnapti, emphasizing its role in outlining Jain cosmology, geography, and the chronology of Tirthankars, particularly Rishabhdev, while also touching upon philosophical interpretations of existence and time.