Jivajivabhigamsutra Part 02 - Book Summary

Here is a comprehensive summary of the provided Jain text, focusing on the key concepts and details presented:

Book Title: Jivajivabhigamsutra Part 02 Author: Ghasilal Maharaj Publisher: A B Shwetambar Sthanakwasi Jain Shastroddhar Samiti Catalog Link: https://jainqq.org/explore/009336/1

This text, the second part of the Jivajivabhigamsutra, is a detailed exposition on various aspects of the Jain worldview, particularly focusing on the realms of existence, karma, and the nature of beings. It includes commentaries and translations in Hindi and Gujarati.

Overall Structure and Content:

The provided text covers the Third Pratipatti (Statement/Assertion) of the Jivajivabhigamsutra, detailing numerous classifications and characteristics of beings and their dwelling places. The summary below highlights the key themes and specific information presented in the provided pages:

I. Realm of Naraka (Hellish Beings) - Detailed Description:

The text begins with an extensive description of the Naraka realm and its inhabitants, covering various aspects:

Seven Naraka Pṛthivīs (Hellish Layers): The text names and describes the seven infernal layers:
1. Ratnaprabhā (Jewel-radiant)
2. Śarkarāprabhā (Sugar-radiant)
3. Vālukāprabhā (Sand-radiant)
4. Paṅkaphā (Mud-radiant)
5. Dhūmaprabhā (Smoke-radiant)
6. Tamasprabhā (Darkness-radiant)
7. Tamastamasapratā (Darkness-upon-darkness-radiant)
Names and Characteristics: Each layer is given a specific name (e.g., Dharma for the first layer, Vaṁśā for the second) and described in terms of its characteristics, including color, smell, taste, and touch.
Thickness (Bāhallya): The text details the thickness of each of the seven hellish layers, measured in yojanas (a unit of distance), with the first layer being 180,000 yojanas thick and decreasing down to the seventh layer.
Composition of Layers: The layers are further described as consisting of different types of "kāṇḍa" (strata or layers): Khara-kāṇḍa (hard stratum), Paṅka-bahula-kāṇḍa (mud-abundant stratum), and Āva-bahula-kāṇḍa (water-abundant stratum).
Sub-strata of Ratnaprabhā: The Ratnaprabhā layer is detailed with 16 sub-strata, named after various jewels like Ratna, Vajra, Vaidūrya, etc. The text also specifies the thickness of these sub-strata.
Number of Naraka-āvāsas (Hellish Residences): The text quantifies the number of Naraka-āvāsas in each hellish layer, starting with 30 lakh in Ratnaprabhā and decreasing progressively to 5 unparalleled great hells in Tamastama.
Structure of Naraka-āvāsas: The structure of these hellish residences is described as being circular inside and square outside, with varied forms like circles, triangles, squares, and other shapes.
Narakas (Hellish Beings) and their Qualities:
- Origin: Naraka beings are said to originate from various life forms, including the fallen state of human beings and other karmic dispositions.
- Attributes: They are characterized by extreme suffering, constant fear, intense hunger and thirst, and the experience of unbearable pain. Their bodies are described as dark, formidable, and emitting foul smells.
- Emotions and Sensations: They experience continuous fear, suffer from intense hunger, thirst, heat, cold, and have very limited or no experience of pleasure.
- Lifespan: The lifespan of beings in these hellish realms varies greatly, from moments to many thousands of years and even extending to many crores of years in the deepest layers.
- L capabilities: They possess certain powers, including the ability to transform (vikurvaṇā), but these are limited and often used for self-harm or to inflict pain on others. Their lifespan is determined by their karma.
- Leshyas (Karmic Colors/Auras): The dominant Leshyas of Naraka beings are described as Krishna (black), which is considered the most negative, and Kapota (pigeon-colored) in the lower hells.
- Knowledge and Conduct: They have limited knowledge (mostly sensory and existential pain) and their conduct is driven by intense suffering and negative karma.
- Lifespan and Rebirth: The lifespan in Naraka realms is determined by karma, ranging from a short period to many sāogaropamas. Upon death, they are reborn in other realms according to their karma.

II. Tiryagyoni (Sub-human Beings) - Classification and Characteristics:

The text then shifts to the classification of Tiryagyonis (sub-human beings):

Five Categories: Tiryagyonis are broadly classified into five categories based on their number of senses:
1. Ekendriya (One-sensed): These are further divided into categories based on their elemental bodies: Prithvi-kaya (earth element), Ap-kaya (water element), Agni-kaya (fire element), Vayu-kaya (air element), and Vanaśpati-kāya (plant life). Each of these is further divided into Sūkṣma (subtle) and Bādara (gross) forms, and then into Paryāpta (developed) and Aparyāpta (undeveloped).
2. Dvi-indriya (Two-sensed): Further divided into Paryāpta and Aparyāpta.
3. Tri-indriya (Three-sensed): Further divided into Paryāpta and Aparyāpta.
4. Catur-indriya (Four-sensed): Further divided into Paryāpta and Aparyāpta.
5. Pañcendriya (Five-sensed): These are further classified into:
  - Jalacara (Aquatic beings): Divided into Samucchima (spontaneously born) and Garbhaja (born from womb).
  - Sthalacara (Terrestrial beings): Divided into Uraga (crawling like snakes) and Bhuja (crawling with limbs).
  - Khaecara (Aerial beings): Divided into Samucchima and Garbhaja.
Detailed Sub-classifications: The text provides detailed sub-classifications for each category, especially for the five-sensed beings, distinguishing between Samucchima (spontaneously born) and Garbhaja (born from womb), and then further between Paryāpta (fully developed) and Aparyāpta (undeveloped) for each.
Yoni-sangraha (Reproductive Systems): The text discusses the reproductive systems of these beings, noting that for creatures like snakes and birds, the Yoni-sangraha is three-fold (mother, father, and a combination or intermediate form), while for others, it may be different. The text also mentions the number of Yoni-koti-lakṣa for different species.
Origin of Tiryagyonis: The text mentions that beings from various states, including the hellish realms (Naraka), can be reborn as Tiryagyonis, as can humans and even some deities (though this is generally considered a fall from grace). The specific rebirths for different hellish layers are also mentioned.

III. Other Important Concepts:

Narakas' Physical Attributes: The text describes the physical characteristics of Naraka beings, including their bodies being made of vajra (diamond-like hardness), their unpleasant smells, their formidable appearance, and the immense suffering they endure.
Bodily Transformations (Vikurvana): Naraka beings have the power to transform their bodies into various forms, which they often use to inflict pain on each other.
Origin of Narakas: The text touches upon the origin of beings in Naraka realms, linking it to karmic actions and the accumulation of negative karma, particularly excessive violence and attachment.
Lifespan in Different Realms: The text provides detailed information about the lifespan of beings in different Naraka layers and also mentions the lifespans of beings in various Tiryag categories and even humans and gods for comparative purposes.
Bodily Dimensions (Avagahana): The text provides specific measurements in terms of Hastas (cubits) and Dhanuṣis (bows) for the bodily dimensions of Naraka beings in each layer, indicating a gradual increase in size as one descends to the lower hells.
Leshyas (Karmic Colors): The text specifies the Leshyas (karmic colors) associated with beings in different Naraka realms. The lower realms are predominantly associated with Krishna (black) and Kapota (pigeon-colored) Leshyas, representing the most negative karmic states.
Knowledge and Conduct: beings in Naraka realms have limited knowledge, primarily focused on their suffering. Their actions are driven by past karma and the intensity of their pain.
Karma and Rebirth: The fundamental Jain principle of karma is underscored throughout the text, explaining how actions in past lives determine the realm of rebirth and the experiences within that realm.

IV. Key Features of the Commentary:

Pramaya-dyotika (Illuminator of Truth): The commentary by Ghasilal Maharaj, named "Pramaya-dyotika," aims to elucidate the profound meanings within the Jivajivabhigamsutra.
Multilingual Approach: The inclusion of Hindi and Gujarati translations facilitates understanding for a wider audience.
Detailed Categorization: The text demonstrates a meticulous approach to categorizing beings and their characteristics, reflecting the systematic nature of Jain philosophy.
Emphasis on Suffering: A significant portion of the text is dedicated to describing the intense suffering experienced by beings in the realms of Naraka, emphasizing the consequences of negative karma.

In essence, this part of the Jivajivabhigamsutra, as elaborated by Ghasilal Maharaj, offers a comprehensive and detailed map of the lower realms of existence (Naraka) and the diverse forms of sub-human life (Tiryagyonis), meticulously outlining their origins, physical characteristics, lifespans, and the karmic factors influencing their experiences. The commentary aims to clarify these complex concepts for the earnest seeker of Jain teachings.