Jiv Vichar Prakaran Aur Gommatsara Jiva Kanda

Here's a comprehensive summary of the Jain text "Jiv Vichar Prakaran aur Gommatsara Jiva Kanda" by Ambar Jain:

This article, authored by Ku. Ambar Jain, a research student at A. Pratap Singh University, Rewa, discusses two significant Jain texts concerning the study of jivas (souls/living beings): Jiv Vichar Prakaran and Gommatsara Jiva Kanda. It highlights that Jainism's ultimate goal is the upliftment of all beings, and its literature extensively covers the nature of jivas and life within the context of a soul-centric worldview.

The author notes that while ancient texts like Acharanga, Prajnapana, Jivabhigama, and Shatkhandagama contain discussions of the jiva world as part of a larger philosophical framework, later texts specifically focus on the classification and description of jivas. This article delves into two such influential works from the late 10th to 11th centuries CE:

1. Jiv Vichar Prakaran by Acharya Shantibhadrasurishwar of Gujarat and Dharanagari.
2. Gommatsara Jiva Kanda by the Digambara Acharya Nemichandra Siddhanta Chakravarti from South India.

Comparison of the Texts:

• Jiv Vichar Prakaran is a concise work with 50 verses, having two commentaries (Vrihadvritti and Laghuvritti). It was published in 1950 by the Jain Mission Society, Madras. Although less widely known, its details are considered important.
• Gommatsara Jiva Kanda, written shortly before Jiv Vichar Prakaran, is a voluminous text with 734 verses and two Sanskrit commentaries (Jivapradesika and Mandaprabodhini), along with a Kannada commentary. It is well-known within the Digambara tradition and offers a more extensive and profound description, encompassing both physical and abstract aspects. Jiva Kanda has 22 chapters compared to the 4 chapters of Jiv Vichar Prakaran.

Both texts discuss the types of jivas, their bodies, lifespan, self-condition, species (yoni), and life-forces (prana). However, Jiva Kanda includes descriptions based on spiritual stages (gupasthana), which are absent in Jiv Vichar Prakaran. The classification of jivas also differs significantly, with Jiva Kanda enumerating 98 jivasamasa (soul classifications), while Jiv Vichar reaches up to 32.

Authors' Biographies:

The biographical details of both Acharya Shantibhadrasurishwar and Acharya Nemichandra are not extensively documented, known only through indirect evidence. Both are believed to have lived in the 11th century CE.

• Acharya Nemichandra: Belonging to the Desiya Gana, he was contemporary to King Rajamalla and his minister Gommatta (or Chamundaraya) of the Gang Dynasty in Karnataka. He mentions Acharyas Abhaynandi, Indranandi, Veeranandi, Kanakanandi, and Ajitasena as his gurus or senior classmates, with Abhaynandi being the primary guru. These figures were contemporaries of the great poet Ranna. Based on the consecration of Gommateshwara Bahubali in 981 CE, which Nemichandra likely inspired, and some 11th-century inscriptions, his period is estimated to be the latter half of the 10th century to the first half of the 11th century CE. His title "Siddhanta Chakravarti" suggests profound knowledge of the scriptures. He was a Digambara scholar.

• Acharya Shantibhadrasurishwar: He identifies himself in verse 50 of Jiv Vichar Prakaran. Scholars place him between 973 and 1073 CE. An inscription from 1027 CE indicates he consecrated an idol. He was a Shvetambara Acharya of the Tharapada Gana, part of the Tapagachchha or Vadagachchha. His life is detailed in the Prabhavakcharita by Chandrprabhusuri. He was born in Anhilpur Patan during King Bhima's reign. His childhood name was Bhom. He studied under Acharya Vijaysingh and was initiated, receiving the name Shanti (Bhadra) Suri. He was a deity worshipper, a skilled poet, and a debater. King Bhoja of Dharanagari invited him, and he gained renown in the king's court. He also edited Dhanpal's Tilakamanjari. King Bhoja honored him with the title 'Vadivetal'. He was knowledgeable in scriptures, mantras, and astrology. He is credited with saving 700 Jain families from the predicted destruction of Dhulikot. He had many disciples, including Vir, Shalibhadra, and Sarvadeva. His death is debated, with the Tapagachchha Pattavali suggesting 1055 CE and Prabhavakcharita stating 1040 CE. His lifespan is estimated to be around 988-1040 CE, making him slightly younger than Nemichandra.

Content of Jiv Vichar Prakaran:

• Chapter 1: Classifies and describes various samsari (worldly) jivas. This is the most extensive chapter, constituting about two-thirds of the book.
• Chapter 2: Discusses liberated jivas (mukta).
• Chapter 3: Details the body dimensions, lifespan, self-condition, life-forces (prana), and species (yoni) of samsari jivas.
• Chapter 4: Describes these attributes for Siddha jivas.
• Conclusion: Directs towards practicing Dharma in human life.

The author notes that the commentary by Ratnakar Pathak significantly enriched the text by incorporating information from other scriptures.

Classification of Jivas:

• General Classification: Jain tradition divides jivas into samsari and mukta. Samsari are further divided into sthavara (immobile, e.g., one-sensed) and trasa (mobile, two-sensed and above).
  • Sthavara are categorized into five types: Earth-bodied (prithvikayika), Water-bodied (apkayika), Fire-bodied (tejukayika), Air-bodied (vayukayika), and Vegetation-bodied (vanaspatikayika).
  • Trasa are categorized into four types: two-sensed, three-sensed, four-sensed, and five-sensed.
• Detailed Classification:
  • Jiv Vichar enumerates up to 32 types of jivas based on sentience, body, life-force, etc., and up to 24 types based on the 24 dandakas (categories of beings based on mental, vocal, and physical activities).
  • It provides detailed sub-classifications for ekendriya (one-sensed) beings, such as 20 types of prithvikayika, 7 types of apkayika, 8 types of tejukayika, and 8 types of vayukayika. It lists numerous types of vegetation-bodied jivas, distinguishing between sadharana (communal, with infinite souls in one body) and pratyeka (individual).
  • The text lists 11 types of two-sensed jivas, 16 types of three-sensed jivas, 9 types of four-sensed jivas, and 4 types of five-sensed jivas (Narakas, Devas, Tiryanchas, Humans).
  • Tiryanchas (animals) are further classified into aquatic, terrestrial, and aerial. Terrestrial tiryanchas are categorized by their number of legs (four-legged, crawling with legs, crawling without legs). The text provides extensive lists of species within these categories.
  • Human classification includes garbhaja (born from womb) and sammurchana (spontaneously generated) humans. Garbhaja humans are divided into karmabhumija, akarmabhumija, and antardeepeja. The karmabhumija are further divided into arya (noble) and mleccha (foreigner), with arya having 253 geographical divisions, 6 occupational divisions, 6 lineage divisions, 7 profession divisions, 19 craft divisions, 2 script/language divisions, 5 knowledge divisions, 2 perception divisions, and 2 conduct divisions. Mleccha are classified based on geographical regions.
• Attributes of Jivas: The text details the lifespan, body dimensions, and life-forces of various jiva categories. It also mentions 15 types of Siddha jivas, a classification not accepted by the Digambara tradition.

Content of Gommatsara Jiva Kanda:

• Acharya Nemichandra also classifies jivas into 10, 14, 19, 51, and 98 types, referred to as jivasamasa.
• While both texts cover similar aspects like life-forces, Jiva Kanda provides a more detailed discussion of paryaptis (processes of development), kulas (lineages), and yonis (modes of birth).
• Jiva Kanda elaborates on 14 margaṇā (paths or categories of inquiry), which are subsets of the 27 margaṇā discussed in Prajnapana. These margaṇā include Indriya (senses), Kaya (body), Yoga (activities), Veda (sexuality), Kashaya (passions), Jnana (knowledge), Samyama (restraint), Darshana (perception), Leshya (disposition), Bhavyatva (potential for liberation), Samyaktva (right faith), Sangya (consciousness/awareness), and Aahara (nourishment).
• It also provides an extensive exposition of the 14 Ganasthana (stages of spiritual development).
• Jiva Kanda frequently uses numerical data and mathematical references, contributing to its comprehensive nature.

Key Differences and Similarities:

• Jiv Vichar primarily focuses on the classification of jivas based on observable external characteristics.
• Jiva Kanda offers a more in-depth and spiritual perspective, integrating classification with the stages of spiritual development.
• While Jiv Vichar lacks details on paryaptis, lineages, and birth types, Jiva Kanda provides these extensively.
• Both traditions share significant similarities in their descriptions of jivas.
• The author suggests that Jiva Kanda aims at profound understanding, while Jiv Vichar is intended for simpler comprehension.

Conclusion:

The article concludes by stating that despite their chronological proximity, the two texts have distinct approaches. Jiv Vichar is primarily classificatory, while Jiva Kanda provides a broader context, including spiritual development, and is rich in numerical data. The Jain biological discourse presented is open to review from a modern scientific perspective.