Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 17 Sthanakvasi - Book Summary

This Jain text, Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 17 Sthanakvasi, is a commentary by Ghasilal Maharaj on the Bhagvati Sutra, specifically Part 17. The provided text contains the initial pages of this commentary.

Here's a summary of the content covered in the provided pages:

1. Invocation and Introduction:

The text begins with the Jain Namokar Mantra (Namo Arihantanam, Namo Siddhanam, etc.), the fivefold salutation considered auspicious and destructive of sins.
It introduces the publication plan for the Agam literature, mentioning its organization by Shri Chandra P. Doshi and the commentary by the revered Acharya Shri Ghasilalji Maharaj.
The title of the book is clearly stated as "Shri Bhagvati Sutra: Part 17" and mentions that it is enriched with the commentary "Prameyachandrika" by Acharya Shri Ghasilalji Maharaj, along with Hindi-Gujarati translations.
It acknowledges the patronage of the Akhil Bharat Shwetambar Sthanakvasi Jain Shastroddhara Samiti and specific individuals for its publication.
A disclaimer about the publication being for private and personal use is present.

2. Rules for Studying the Sutra (Swadhyay and Aswadhyay):

Timings for Swadhyay: The text outlines specific times for studying the original text of the Sutra: the first and fourth prahar (division of the day/night).
Prohibited Times for Swadhyay: It lists times when studying is not allowed: dawn (ushakal), dusk (sandhyakal), midday (madhyan), and midnight. Specific durations (two ghadi or 48 minutes) are mentioned for these prohibited periods. It also clarifies that 24 minutes before and 24 minutes after sunrise are also considered prohibited times.
Restrictions related to Women: Women observing monthly menstruation are prohibited from studying the Sutra and even sitting in the same room while it is being studied. Reading is permitted in separate rooms where such women are not present.
32 Instances of Aswadhyay (Prohibited Study): The text details a comprehensive list of 32 situations when the Sutra should not be studied, categorized into:
- 10 Related to the Sky (Akash Sambandhi): These include events like meteor showers (ulkaapat), directional fires (digdah), thunderous clouds (garjarav), celestial roaring (nirghat), lightning (vidyut), specific lunar phases in twilight (yupak), directional flashes of light (yakshadipata), smoky fog (dhumika krishna), white fog (mahika shvet), and dust storms covering the sun (rajouddghat). Each event is associated with a specific duration of prohibited study.
- 10 Related to the Physical Body (Audarik Sharir Sambandhi): These involve visible bodily remains (bones, flesh, blood) that are not completely burnt or washed, even a broken egg, or visible excreta and urine due to their odor.
- Specific Locations: Cemeteries (smashan) up to 100 hands in all directions.
- Celestial Events: Lunar eclipse (8 to 12 muhurta), Solar eclipse (12 to 16 muhurta).
- Royal/National Events: Wars or disturbances in nearby areas (1 day and night after the event). Deaths of kings or important figures until cremation and the appointment of a successor (loud study is prohibited during the mourning period).
- Presence of Dead Bodies: A deceased five-sensed living being's body within the upashray (monastic dwelling) or within 100 hands outside.
- Festivals and Specific Days: Four major festivals and the four days following them in the dark fortnight (krishnapaksha pratipada or ekam) – totaling eight days.
- Times of Day: Reddish skies at sunrise and sunset (one ghadi before and after) and for the middle of the day and middle of the night (two ghadi in total).
Note on Translation: A crucial note clarifies that these aswadhyay rules apply to the mulpath (original text) and not to translations in Gujarati or other languages. It emphasizes that reverence is the root of Dharma and in difficult situations, the wishes of elders or gurus should be followed.

3. Table of Contents (Vishayanukramanika) for Part 17:

The text provides a detailed table of contents covering the 28th, 22nd, 30th, 31st, and 32nd (shatakas) of the Bhagvati Sutra, outlining the topics discussed in various (uddeshakas) chapters within these sections. This includes discussions on:
- The purification of sinful actions of beings.
- The purification of sinful actions of hell-dwelling beings (naraka).
- The continuum of chapters.
- Experiencing and destroying karmas.
- Karmic aspects related to hell-dwellers.
- Causes of karmic bondage.
- The determination of lifespan.
- The lifespan of hell-dwellers.
- The existence of souls that perform actions and achieve spiritual liberation.
- The concept of kritayugma (a specific karmic cycle or state) and its relation to different leshya (coloration of the soul).
- The classification of souls and their transmigration based on krishna, neel, and kapota leshya.
- The characteristics of souls (jivas) belonging to different realms and karmic states.
- The udvartana (a specific karmic progression or transformation) of hell-dwellers and other beings.
- The nature of one-sensed beings (ekendriya) and their various classifications based on leshya, karmic states, and spiritual potential (bhavasiddhik, abhavasiddhik).
- The concept of kritayugma and its relation to beings with different leshya and spiritual potential.
- The classification of two-sensed, three-sensed, and four-sensed beings.
- The birth and existence of beings with five senses, categorized by kritayugma and leshya.

4. Start of the 28th Shataka (Chapter):

The text then transitions to the commentary on the 28th shataka, specifically the first chapter (uddeshak). It begins by mentioning that the 27th shataka related to karma has been explained, and now the 28th shataka follows, which also contains 11 chapters (uddeshakas).
The first verse discusses the sins committed by beings (jivas) and their possible destinations (animal realm, hell, human realm, divine realm, and combinations thereof).
It further elaborates on how beings with slesha (karma-laden states) and without leshya (aleshya) commit papa karma (sinful actions).
The commentary delves into the different bhargas (aspects or combinations) of beings' past lives and their actions, explaining how they might have originated from animal, hell, human, or divine realms.
It extends this analysis to various karmic classifications, leshya types, and states of consciousness, showing how the eight bhargas apply to each.
The text notes that the principles discussed for general beings also apply to hell-dwellers (nairayika) up to celestial beings (vaimanka).
The discussion then touches upon different types of karmas (knowledge-obscuring, perception-obscuring, etc.) and their relation to the nine dandakas (categories of beings).

5. Start of the 29th Shataka (Chapter):

Following the 28th shataka, the text introduces the 29th shataka, which also has 11 chapters.
The first chapter discusses the nuances of engaging in papa karma (samaya - same time, visamaya - different times) and the different types of beings based on their lifespan and modes of existence (samayuṣkā, viṣamāyuṣkā, samopapannakā, viṣamopapannakā).
The commentary explains how these classifications influence the timing of karma accumulation and experience.
It extends the discussion to beings with different leshya and then to hell-dwellers (nairayika) and other categories of beings up to celestial beings (vaimanka).
It reiterates the principle of applying the concepts of the general being to these specific categories and also discusses the application of these rules to different types of karmas.

6. Start of the 30th Shataka (Chapter):

The text moves on to the 30th shataka, which has 12 chapters.
The introduction highlights the shift in focus from karma manifestation (karma prastavana) in the previous century to the causes of karmic bondage (karma bandh).
The first chapter begins by introducing the four types of philosophical views or schools of thought (samavasarana): kriyavadi (those who believe in action), akriyavadi (those who believe in no action), ajnani vadi (those who believe in ignorance), and vainayika vadi (those who believe in reverence/conduct).
The text then analyzes how beings of different leshya types, spiritual potential (bhavasiddhik, abhavasiddhik), stages of knowledge, and moral dispositions (samya-k, mithya-k, samyak-mithya) align with these four views. It also discusses how hell-dwellers (nairayika) and celestial beings (vaimanka) relate to these views.
A significant portion of the commentary in this section is dedicated to explaining the concept of bhavasiddhik and abhavasiddhik in relation to these philosophical schools and various types of beings, including the classification based on leshya.

7. Start of the 31st Shataka (Chapter):

The text proceeds to the 31st shataka, which contains 12 chapters.
The initial chapters focus on the concept of kritayugma (khudda yugma or minor cycles) and the different ways beings are classified based on these cycles and their connection to various leshya types.
It meticulously details the birth and origin (utpatti) of beings, particularly hell-dwellers (nairayika), based on their karmic states, leshya (black, blue, clay-colored), and their previous births or states (anantaropapanna, paramparopapanna).
The commentary extensively explains the different types of vidyut (lightning) and their durations, as well as the anwatarala (intermediate) stages of existence and transmigration.
It discusses the timing and duration of vigrahagati (a state of movement between births) for different categories of beings and leshya.
A significant portion of this shataka elaborates on the birth and origin of various beings in different hellish realms (ratnaprabha, sharkara prabha, etc.), connecting it to their karmic states, leshya, and the concept of vigrahagati.
The text also briefly touches upon the lifespan determination (ayu bandha) and the samavsarana (philosophical congregations) in relation to different categories of beings and their karmic states.

8. Start of the 32nd Shataka (Chapter):

The text moves to the 32nd shataka, which also contains 28 chapters.
This shataka focuses on udvartana, a concept related to karmic progression or transformation, especially concerning hell-dwellers (nairayika) after their death in the hellish realm.
It details how beings, after the completion of their hellish lifespan, transition to other states of existence, often mentioning the possibility of being reborn as humans or animals, and the conditions influencing this transition.
The commentary systematically explains the udvartana process for different categories of hell-dwellers based on their kritayugma classification, leshya, and other relevant factors.

9. Start of the 33rd Shataka (Chapter):

The text then presents the 33rd shataka, which has 11 chapters.
This shataka begins the detailed discussion of one-sensed beings (ekendriya).
It classifies ekendriya beings into five categories: earth-bodied (prithivikayika), water-bodied (apkayika), fire-bodied (tejasika), air-bodied (vayukayika), and plant-bodied (vanaspatikayika).
It further breaks down these categories into sukshma (subtle) and badara (gross) types.
Each of these types is then further divided into paryapta (fulfilled) and aparyapta (unfulfilled) states.
The text then discusses the karmic constitutions (karma prakriti) associated with these states of existence, noting which karmas are bound and experienced by them.
It highlights specific restrictions, such as ekendriyas not having certain senses or karmic states that are only possible for beings with more developed senses or consciousness.
The commentary explains the concept of vigrahagati (movement between births) for these ekendriyas, detailing the time taken based on the pathway (shreni) of their movement.

10. Start of the 34th Shataka (Chapter):

This shataka continues the detailed exploration of the birth and transmigration (utpatti, vigrahagati) of one-sensed beings (ekendriya).
It analyzes the process of death (samavahata) and subsequent transmigration (utpatti) into different states of existence.
The focus is on how the vigrahagati (time taken for transition) varies based on the direction of movement, the type of being (sukshma, badara, paryapta, aparyapta), and the specific realm of existence (ratnaprabha, sharkara prabha, etc.).
The text explains that the number of samay (moments) involved in the vigrahagati depends on the pathway taken, with specific durations mentioned for different types of paths and transitions between realms.
It reiterates that the classification of beings and their karmic structures, as discussed in previous sections, are relevant here as well.

Overall Significance:

This excerpt from the Bhagvati Vyakhya provides an in-depth look into the complex and detailed cosmological and karmic classifications within Jainism. It showcases the meticulous analysis of:

Karmic Manifestation and Bondage: The text explores how different states of being, leshya, and philosophical views influence the manifestation and bondage of karma.
Rebirth and Transmigration: The detailed discussion on vigrahagati, utpatti, and the conditions for rebirth highlights the Jain understanding of the soul's journey through different life forms and realms.
Classification of Beings: It categorizes beings extensively based on their sensory capacity, leshya, spiritual potential, lifespan, and karmic states, showing the intricate framework of Jain ontology.
Commentarial Style: The commentary (Prameyachandrika) aims to explain the original Sutra text in detail, referencing previous sections and earlier shatakas to provide a comprehensive understanding.

The text demonstrates the profound philosophical and analytical depth of Jain scriptures, particularly concerning the mechanics of karma and rebirth.