Jivsamas

Here's a comprehensive summary of the provided Jain text about the Jivasamas:

The text, Jivasamas: Ek Adhyayan (A Study), authored by Sagarmal Jain, is an analysis of a significant Jain text titled Jivasamas. The author of the original Jivasamas is not clearly identified in the text itself. However, its final inscription suggests it is based on earlier literature, indicating the author was knowledgeable in ancient Jain scriptures. Even ancient scholars like Haribhadra (8th century) did not know the original author or composition date. The absence of Jivasamas in texts like the Nandi Sutra and Pakshika Sutra (which mention earlier Agamas) indicates its composition occurred after the Nandi Sutra (around the 5th century CE). Given that Jivasamas is referenced in works composed after the 7th century CE, its creation is estimated to be around the 6th century CE.

Several factors support the 6th-century dating:

• Naya Theory: Jivasamas discusses the Nayas (ways of knowing) but only recognizes five primary ones: Naigama, Sangraha, Vyavahara, Rijusutra, and Shabda. This aligns with the Tattvartha Sutra and precedes the fully developed seven-naya system (which includes Samabhirudha and Evambhuta). The Sarvarthasiddhi commentary on the Tattvartha Sutra (6th century CE) is the first known text to mention seven primary nayas.
• Knowledge Theory: Similar to the Tattvartha Sutra, Jivasamas considers Matijnana (sensory knowledge) and Shrutajnana (scriptural knowledge) as indirect knowledge. However, its acceptance of "indriya-pratyaksha" (sensory perception) within Matijnana places it later than the Tattvartha Sutra but contemporary with the Nandi Sutra (5th century CE).
• Pramana Theory: Jivasamas discusses only four Pramanas (means of valid knowledge): Pratyaksha, Anumana, Shabda, and Upamana. This aligns with Agamic literature from the 5th century CE and is influenced by Nyaya philosophy. It notably lacks the discussion of Smriti, Pratyabhijna, and Tark, which emerged later with the Tarka era and were first accepted as Pramanas by Akalanka (around the 8th century CE). This again points to a pre-8th century composition, likely 6th-7th century CE.
• Gunasthana Theory: The text explicitly mentions the fourteen Gunasthanas (stages of spiritual development). This concept is absent in the Tattvartha Sutra and its commentary (3rd-4th century CE). The fourteen Gunasthanas first appear in the Agamic literature in the Samavāyāṅga and in a few interpolated verses of the Āvaśyakasūtra Niryukti. The development of the fourteen Gunasthana concept is placed around the latter half of the 5th century and the first half of the 6th century CE. Therefore, a text discussing the fourteen Gunasthanas in relation to the fourteen Marganās (paths of living) and eight Anuyogadvaras (categories of inquiry) would likely date to the latter half of the 6th century CE, placing it as contemporary with or slightly predating the Shatkhandagama. The text also notes that the Gunasthanas were initially referred to as "Jivasama" or "Jivasthana" before the term "Gunasthana" became standardized.

Origin and Development of the Gunasthana Theory:

The concept of Gunasthana arose to define various levels of an individual's spiritual purification. It is not found in the earliest Agamas like Achārāṅga, Sūtakṛtāṅga, etc. The Samavāyāṅga first mentions these fourteen stages as "Jivasthana" (stages of living beings). The Āvaśyakasūtra Niryukti also mentions them as "Jivasthana," though these verses are considered interpolated. The term "Gunasthana" first appears in the Āvaśyakacūrṇi (7th century CE) in the Shvetambara tradition.

In the Digambara tradition, texts like Shatkhandagama, Mulācāra, and Bhagavati Aradhana, as well as commentaries by Pujyapada Devanandi and Bhatt Akalanka, extensively discuss this concept. Notably, only the Shatkhandagama refers to these stages as "Jivasama." The author of Tattvartha Sutra, Umaswati (3rd-4th century CE), does not explicitly mention the fourteen Gunasthanas, despite a detailed discussion of spiritual purity in the ninth chapter, suggesting the concept had not fully developed by his time, though its seeds were present. The Tattvartha Sutra's ninth chapter, with its mention of terms like "Darshana-moha-upashamaka," "Darshana-moha-kshapaka," etc., is seen as the foundation for the Gunasthana theory.

The Samavāyāṅga and Shatkhandagama label the fourteen stages as "Jivasthana" and "Jivasama" respectively, rather than the fully established "Gunasthana." This implies they are later than earlier Agamas and commentaries but precede works that clearly use the term "Gunasthana." Both the Shatkhandagama and Jivasamas are considered contemporary, emerging when the concept of Gunasthana was being defined and named. Kundakunda (around 6th century CE) is credited with distinguishing Jivasthana, Marganasthana, and Gunasthana as separate concepts, indicating that by his time, these distinctions and their interrelationships were clear.

Key Features and Content of Jivasamas:

• Language and Style: The text is written in Maharashtrian Prakrit, suggesting its origin in Saurashtra and Rajasthan. Its style is similar to the Shatkhandagama, though Jivasamas is more concise and in verse, while Shatkhandagama is in prose and more elaborate. Both texts follow a similar structure.
• Structure: The Jivasamas is organized around eight categories of inquiry (Anuyogadvaras): Satpadaprarupana (discussion of true nature), Parimana (measurement), Kshetra (space), Sparshana (touch), Kala (time), Antara (interval), Bhava (state), and Alpabahutva (lesser-greater).
• Core Subject Matter: The text systematically discusses the fourteen Marganās (paths of living) and their interrelationship with the fourteen Gunasthanas, referred to as "Jivasama" in the text.
  • Marganās: These include Gati (destiny), Indriya (senses), Kaya (body-element), Yoga (activity), Veda (passion), Kashaya (passions), Jnana (knowledge), Samyama (restraint), Darshana (perception), Leshya (aura), Bhavyatva (potential for liberation), Samyaktva (right faith), Sanni (sentience), and Ahara (nutrition).
  • Gunasthanas: These are the fourteen stages of spiritual progress, from Mithyatva (false belief) to Yogikevali (omniscient with activity) and Ayogikevali (omniscient without activity).
• Detailed Discussions: The text elaborates on:
  • The characteristics and divisions of each Margana.
  • The distribution of Gunasthanas within different Marganas and life forms (hell-dwellers, celestial beings, animals, humans).
  • The concept of "Paryapti" (fulfillment of faculties) and its relation to Gunasthanas.
  • The classification of living beings based on senses and the Gunasthanas present in each.
  • The six life elements (Jivanikaya) and their sub-classifications.
  • Various "Yonnis" (birthplaces/species) and "Sanghananas" (bone structures).
  • The five types of bodies.
  • The relationship between Yoga (mind, speech, body) and Gunasthanas.
  • The concept of "Veda" (sexual desire) and its connection to Gunasthanas.
  • The four Kashayas (anger, pride, deceit, greed) and their temporal divisions, and their presence in different Gunasthanas.
  • The five types of knowledge (Jnana) and their presence in Gunasthanas.
  • The five types of Samyama (restraint) and the associated spiritual stages.
  • The four Darshanas (perceptions) and their relation to Gunasthanas.
  • The six Leshyas (auras) and their interrelationship with Gunasthanas, including their application to celestial and hellish beings.
  • The concept of Bhavyatva (potential for liberation) and Abhavya (non-potential), and the Gunasthanas associated with them.
  • The four types of Samyaktva (right faith) and their manifestation in Gunasthanas.
  • The distinction between Sanni (sentient) and Asanni (non-sentient) beings and their Gunasthanas.
  • The concept of "Aharaka" (one who takes food) and "Anaharaka" (one who does not take food) and their relation to Gunasthanas.
• Quantitative Aspects: The text delves into various measurements of substances, space, and time, including detailed discussions on units of measurement and vast temporal calculations.
• Philosophical Underpinnings: The text engages with the concepts of Nayas and Pramanas, categorizing them within the framework of its discussions.
• Relationship with Shatkhandagama: The Jivasamas is considered very similar in content and structure to the first section (Jivasthana) of the Shatkhandagama. It is suggested that the Jivasamas may have served as the basis for the Shatkhandagama's Jivasthana section, or vice versa, with both drawing from earlier "Purva" literature. The significant difference lies in the number of verses/sutras, with Jivasamas being much more concise.
• Comparison with Panchasangraha: A comparison is made with the Jivasamas found within the Prakrita Panchasangraha of the Digambara tradition. It is noted that the Shvetambara Jivasamas is considered older and likely served as an inspiration or source for the Panchasangraha's version, though many verses differ.

Commentaries and Editions:

The Jivasamas has received commentary from prominent scholars. Notably, Maladhar Gachhiya Shri Hemchandrasuri wrote a Vritti (commentary). Another commentary by Shilankacharya is mentioned as unpublished. A further commentary known as "Brihadvritti" was written by Abhayadevasuri (disciple of Hemchandrasuri) in 1107 CE. The original text was first published in 1928 by Rishabhdev Keshrimal Sansthan, Ratlam, and also in 1927 by Agamoday Samiti, Bombay, with Hemchandrasuri's Vritti. A Gujarati translation was published in 1985. The provided text is a Hindi translation by Sadhvi Shri Vidyutprabha Shri Ji.

In conclusion, the Jivasamas is a foundational Jain text that provides a detailed analysis of spiritual stages (Gunasthanas) in relation to various life processes and classifications (Marganās). Its 6th-century CE dating places it as a crucial transitional text in the development of Jain philosophical concepts, particularly the Gunasthana theory, and highlights its close relationship with the Shatkhandagama.