Nirayavalika Aadi Sutratray

Here's a comprehensive summary of the provided Jain text, "Nirayavalika Aadi Sutratray," focusing on the key concepts and narratives presented:

The text "Nirayavalika Aadi Sutratray" by Dharmchand Jain, published by Z_Jinavani_003218.pdf, is a commentary on an important set of Jain scriptures. The article provides an introduction to the first three Upaangas (subsidiary scriptures) of the Nirayavalika – namely, Nirayavalika (also known as Kalpika), Kalpaavataansika, and Pushpika. These scriptures are part of the Angabahya (external to the core Angas) Jain Agamas.

The Core Purpose of Nirayavalika:

The fundamental purpose of the Nirayavalika scripture is to describe the lives of beings who are destined for the hellish realms (Niraya) due to their karmic actions. The name "Nirayavalika" itself signifies a systematic description of beings going to hell.

Structure of Nirayavalika:

The Nirayavalika scripture is composed of one Shrutaskandha (division of scripture), fifty-two Adhyayanas (chapters), five Vargas (sections), and approximately 1100 Shlokas (verses).

Detailed Summary of the First Three Upaangas:

1. Nirayavalika (Kalpika):

   • Content: This section details the lives of ten sons of Emperor Shrenik of Magadha, who were destined for hell.
   • Narrative: The story unfolds with Kūṇik, the son of Shrenik and Queen Chelnā, aspiring for the throne. With the help of his younger brothers (Kāl, Sukāl, etc.), he imprisons his father. When Kūṇik visits his mother after becoming king, she recounts the events of his birth, including Shrenik's deep love for him, the unusual cravings during pregnancy, Kūṇik being thrown away, and a rooster pecking his finger, leading to pus. Upon hearing this, Kūṇik, filled with remorse, rushes to free his father. However, Shrenik, fearing a cruel death at his son's hands, consumes the Kaalkoot poison hidden in his ring and ends his life. Kūṇik then moves to Champanagari. Lord Mahavir's arrival in Champanagari is described, where Shrenik's queens and Kūṇik's younger mothers hear from Lord Mahavir about the deaths of their sons (Kāl, Sukāl, etc.) in battle. Realizing the impermanence of the world, they embrace monkhood and achieve liberation.
   • Mahāśilākaṇṭaka War: This section also vividly describes the Mahāśilākaṇṭaka war. After Shrenik's death, Kūṇik becomes the king of Champanagari. Shrenik had gifted his sons Hall and Vehalla the Sechanaka elephant and the eighteen-stringed necklace, worth half the kingdom. Kūṇik's queen, Padmavati, driven by jealousy and greed, incites Kūṇik to reclaim the elephant and necklace. Fearing Kūṇik, Hall and Vehalla seek refuge with their maternal grandfather, Chetak. Kūṇik declares war, and Chetak, upholding his promise to protect those who seek refuge and justice, engages in the war. This leads to the Mahāśilākaṇṭaka war, where Kūṇik's ten younger brothers, including Kāl and Sukāl, are killed by Chetak's arrows and are reborn in the fourth hell. After their lifespan there, they will be reborn in Mahavideh Kshetra, embrace monkhood, and attain moksha.
   • Key Takeaway: The first Varga poignantly illustrates the consequences of anger, greed, and conflict, as well as the path to liberation through renunciation.

2. Kalpaavataansika (Kappavadaṁsiya):

   • Content: This scripture describes the lives of ten grandsons of King Shrenik, or the ten sons of princes like Kāl and Sukāl. These ten princes are born in the Kalpa heavens.
   • Narrative: The ten princes – Padm, Mahāpadm, Gadra, Subhadra, Padmabhadra, Padmasen, Padmagulm, Nalmagulm, Ānand, and Nandan – hear the discourses of Lord Mahavir Swami. They become detached from worldly pleasures, embrace monkhood, study the Angas, and perform severe austerities. Nearing the end of their lives, they practice Santhara (fasting unto death) with Sallēkhanā (careful preparation for death) and attain peaceful demises, leading to rebirths as celestial beings in heavens like Saudharma. After completing their celestial lifespans, they will be reborn as humans in Mahavideh Kshetra, embrace monkhood, eradicate all their karmas, and achieve Siddhi (liberation).
   • Key Takeaway: This Upaanga demonstrates the process of self-purification through the observance of Mahavratas (great vows). While their fathers fell into the fourth hell due to intense passions, these princes achieved heavenly rebirths by diligently following the path of Ratnatrayadharma (the three jewels: right faith, right knowledge, and right conduct). It highlights that through spiritual practice, humans can become great beings, and through transgression, they can experience hellish suffering.

3. Pushpika (Pushphiya):

   • Content: This is the third Upaanga of the Nirayavalika. It includes ten chapters dedicated to the life stories of beings like Chandra, Surya, Shukra, Bahuputrika Devi, Pūrṇabhadra, Maṇibhadra, Datta, Shiva, Bala, and Anādṛta.
   • Narrative (Chandra Dev): The first chapter describes Lord Mahavir's arrival in Rajagriha and the visit of Chandra Dev, who presents various performances. Upon inquiry by Ganadhar Gautam, Lord Mahavir recounts Chandra Dev's past life as a devoted ascetic under Lord Parshvanath, who later became Chandra Dev. Chandra Dev's future birth as a human in Mahavideh Kshetra, leading to liberation, is also mentioned.
   • Narrative (Surya Dev): A similar description is provided for Surya Dev in the second chapter.
   • Narrative (Shukra Dev): The third chapter details the story of Shukra Dev. He too presents performances before Lord Mahavir. Lord Mahavir reveals his past life as Somil, a learned Brahmin proficient in Vedas. When Lord Parshvanath visited Varanasi, Somil, on a pilgrimage, posed complex questions about various rituals. Lord Mahavir, using the Syadvada (a doctrine of conditional predication) style, provided precise answers. However, due to bad company, Somil reverted to false beliefs. He then became a Dishāprokṣaka (one who sprinkles water on the directions to worship guardian deities) and practiced severe austerities like Belā-belā (fasting on alternate days) and Ātapanā (sun-bathing). The chapter also describes forty types of ascetics. The narrative emphasizes that Somil bound his mouth with a wooden string and proceeded towards the north for a great departure (death), suggesting that even non-Jain ascetics might have used mouth coverings (Mukhavastrika) in that era. A celestial being then enlightened Somil about the flawed path of extreme penance. Somil then accepted the five vows and seven supplementary vows of a lay follower. Like Chandra and Surya Devs, Shukra Dev will also be reborn as a human in Mahavideh Kshetra and attain liberation.
   • Narrative (Bahuputrika Devi): The fourth chapter narrates the captivating story of Bahuputrika Devi. She appears in Lord Mahavir's assembly and creates illusory manifestations of 108 celestial youths and 108 celestial maidens. Upon Gautam Swami's inquiry, Lord Mahavir explains her past life. In a previous birth, she was Bhadra, the wife of a merchant, who was barren but deeply loved children. She became a nun but violated monastic conduct by decorating children, leading to her expulsion from the order and solitary living. Without proper atonement, she was reborn as Bahuputrika Devi in the Saudharma heaven. Her future birth is predicted as a Brahmin woman named Soma, who will have thirty-two children in sixteen years of married life and face many hardships in raising them. Eventually, she will renounce the world, become a nun, attain a celestial birth, and finally be reborn as a human in Mahavideh Kshetra to attain liberation.
   • Overall Message of Pushpika: This Upaanga showcases the importance of true faith and the consequences of succumbing to passions and bad company. It highlights that even those who fall into wrong paths can achieve spiritual progress with right guidance.

Concluding Remarks:

The article concludes by stating that the Nirayavalika, Kalpaavataansika, and Pushpika scriptures, along with Pushpachūlikā and Vr̥ṣṇidaśā (the remaining two Upaangas not detailed here), provide unique inspiration for Jain principles, monastic conduct (Śramaṇācāra), and lay follower conduct (Śrāvakācāra) through true stories. The text emphasizes the paramount importance of confessing (Ālōcanā) and atoning (Pratikramaṇa and Prāyaścitta) for mistakes, whether committed consciously or unconsciously. Only through purification can practitioners achieve their ultimate goal of liberation (Mokṣa).