Agam Satik Part 10 Bhagavati Sutra Gujarati Anuwad 2

Certainly, here's a comprehensive summary in English of the Jain text, "Agam Satik Part 10 Bhagavati Sutra Gujarati Anuwad 2," based on the provided pages:

Book Title: Āgam Sāṭik Anuvād, Bhāgavatī Sūtra Gujarati Anuvād 2 (Āgam Sāṭik Part 10) Author: Muni Dipratnasagar Publisher: Deepratnasagar Catalog Link: https://jainqq.org/explore/009001/1

This document is the tenth part of a larger series titled "Āgam Sāṭik Anuvād" (Commented Āgamic Translation), focusing specifically on the Bhagavatī Sūtra, which is the fifth Anga Sūtra (primary Jain scripture). The translation and commentary are based on the original Prakrit text, with references also drawn from the Bhāgavatī Chūrṇi (a commentary).

Core Content and Structure:

The text provides a detailed translation and commentary on various sections of the Bhagavatī Sūtra, covering a wide range of philosophical, cosmological, and ethical topics within Jainism. The summary is organized by the Shataka (Chapter) and Uddesha (Section) that are being discussed in the provided pages:

Key Themes and Topics Covered (Based on Shataka and Uddesha analysis):

• Bhagavatī Sūtra Overview:

  • The Bhagavatī Sūtra is the fifth Anga Sūtra.
  • It is known by various names: "Bannā" in Prakrit, "Dhivā Patan" or "Vivād" in Prakrit, and "Māvatī and Vyādhyāprapāt" in Sanskrit.
  • It has one Shruta Skandha (a major division of scripture) and 41 Shatakas (chapters), with further subdivisions into Uddeshas (sections).
  • The primary subject matter revolves around the discussion of differing philosophical viewpoints ("Vasamay, Parasamay").
  • It comprises questions posed by learned individuals like Indrabhūti and deities, and the answers provided by Bhagavanta (Lord Mahāvīra).
  • While primarily focusing on Dravyanuyoga (the science of substances), it also incorporates elements of other Anuyogas (categories of scriptural study): Karmaṇ Anuyoga (science of karma), Kriyā Anuyoga (science of action), and Logic.
  • It covers numerous subjects like karma, death, samutthāta (process of emanation), astikāyas (categories of existence), kriyā (action), pudgala (matter), vedanā (feeling), tamaḥkāya (dark matter), pratīkhyāna (renunciation), lok (universe), and bhāṣā (language).

• Shataka 4:

  • Shataka 4, Uddesha 1-4: Vimāna (Celestial Abodes): This section discusses celestial abodes, including four related to vimānas, four related to rājadhānī (capitals), one related to nairayika (hell beings), and one related to leshya (karmic colorations). The discussion details the structure of these celestial realms, the Lokapālas (guardians of realms), and their respective mahāvimānas (great celestial mansions), along with their dimensions and positions.
  • Shataka 4, Uddesha 5-8: Rājadhānī (Capitals): This part delves into the cities or capitals of celestial beings, elaborating on their locations and descriptions, drawing parallels with descriptions found in the Jīvābhigama Sūtra. It addresses potential contradictions in scriptural descriptions and resolves them by understanding different contexts.
  • Shataka 4, Uddesha 9: Nairayika (Hell Beings) and Leshyā: This section addresses the nature of hell beings and their rebirth, connecting it to the concept of leshya. It discusses how beings associated with krishna-leshya (black karmic color) can transition to nila-leshya (blue karmic coloration), and the subsequent transformation in their form, color, smell, taste, and touch. The characteristics of the six leshya colors, their qualities (like taste, smell), and their impact on a being's state are detailed.
  • Shataka 4, Uddesha 10: Lēśyā (Karmic Coloration): This section further elaborates on the six leshya (karmic colorations) – Krishna, Nila, Kapota, Tejas, Padma, and Shukla – describing their color, taste, smell, and the resulting spiritual states (good or bad fortune). It emphasizes the causal relationship between leshya and the experiences of beings.

• Shataka 5:

  • Shataka 5, Uddesha 1-4: Various Topics including Surya (Sun), Vayu (Wind), Jālagranthikā (a parable), Shabda (Sound), Chhadmastha (Mortal Ascetics), Āyu (Lifespan), Pudgala Kampana (Vibration of Matter), Nirgranth (Ascetics), Rājagṛha (City), and Chandra (Moon):
    • Surya (Sun): Discusses the movement of the two suns in Jambudvīpa, their rising and setting points, and refutes theories of the sun entering the netherworld. It also explains the concept of day and night in different parts of Jambudvīpa, relating it to the sun's position.
    • Vāyu (Wind): Categorizes different types of winds (gentle, strong, etc.) and their occurrence in various directions and locations (islands and oceans). It explains the different causes for winds: natural movement, transformation of bodies (vaikriya), and the actions of vāyukāya beings.
    • Other Topics: Briefly touches upon the nature of physical matter (pudgala) and its transformation, the different states of existence, the origin of substances like rice pudding (odana), curd (kumbhāṣa), and liquor (madirā) in relation to life forms, and the concept of anīva (non-living) bodies. It also discusses the characteristics of hell beings (nairayika), their rebirths, and the karmic causes for their suffering.
    • Jālagranthikā: This section likely includes a parable or example called "Jālagranthikā" (a knot of nets) to illustrate a philosophical point, possibly about the interconnectedness of beings or the nature of karmic bondage, contrasting the views of other spiritual traditions with Jain teachings.
    • Rājagṛha: The city of Rājagṛha is described, and the text addresses the concept of its name and composition.
    • Cosmic Concepts: Discusses the duality of light and darkness, the experience of hell beings versus celestial beings, and the nature of time units like āvalikā, prāṇa, stoak, lava, muhūrta, etc., which are crucial for understanding karmic processes and lifespans.
    • Karmic Causality: Explains how different actions and states of being (like krodha, māna, māyā, lobha) influence karmic bondage, specifically in relation to lifespan (āyu karma) and other karmas.
    • Karmic Classification: Delves into the classification of karmas based on their effects, such as binding (bandha) and the cessation of binding (nirjarā).
    • Devas (Celestial Beings): Discusses the nature of celestial beings, their lifespan, and their subtle distinctions.
    • Other Topics: Mentions the concepts of śrava (influx of karma) and bandha (karmic bondage), the influence of leshya on one's destiny, and the different types of karma.

• Shataka 6:

  • Shataka 6, Uddesha 1: Vedanā (Sensations) and Nirjarā (Karmic Cessation): This section contrasts intense suffering (mahāvedanā) with the process of karmic cessation (mahānirjarā), drawing an analogy to explain how those who experience great suffering through righteous means achieve great karmic cessation. It contrasts the karmic state of hell beings with that of ascetics, explaining that the former experience severe suffering due to intense negative karma but may not necessarily achieve great nirjarā, while ascetics, through severe suffering in their practice, can achieve profound nirjarā.
  • Shataka 6, Uddesha 2: Āhāra (Food/Sustenance): Discusses the concept of sustenance for different life forms, including hell beings, celestial beings, and earthly creatures, and how it relates to their karmic nature and the cycles of birth and death.
  • Shataka 6, Uddesha 3: Mahāśrava (Great Influx of Karma): Explains the concept of great karmic influx, linking it to attachment and passion, and how certain actions and states of mind lead to the accumulation of vast amounts of karma.
  • Shataka 6, Uddesha 4: Jīva (Soul) and its States: Discusses the nature of the soul (jīva), its different states of existence, and its relationship with karma. It explores concepts like sapradeśa (with regions) and apradeśa (without regions) in relation to the soul.
  • Shataka 6, Uddesha 5: Tamaskāya (Dark Matter/Realm) and Krishṇarājī (Dark Realms): Describes the mysterious "dark matter" or realm (tamaskāya) and the "dark realms" (krishṇarājī), likely referring to cosmological or hellish regions. It details their characteristics, dimensions, and potential inhabitants, drawing parallels to descriptions in other Jain texts like the Jīvābhigama.
  • Shataka 6, Uddesha 6: Bhāvyā (Potentially Liberated Beings): Discusses the concept of bhavyā – beings who are capable of achieving liberation. It might explore the conditions and paths leading to liberation.
  • Shataka 6, Uddesha 7: Shālī (Types of Grain/Rice) and other topics: This section seems to shift to more practical or illustrative discussions, possibly using examples from the mundane world like grains to explain spiritual concepts or rules. It also touches upon concepts of time units like muhūrta (a period of time), kāla (time), and yuga (an epoch).
  • Shataka 6, Uddesha 8: Pṛthvī (Earth) and its aspects: Discusses the nature of the Earth element, potentially in its various forms and its relation to life forms. It may also touch upon cosmological aspects related to different layers of the Earth or its inhabitants.
  • Shataka 6, Uddesha 9: Karma (Actions and their Consequences): Delves deeper into the science of karma, explaining how different types of karma are bound, their effects, and the processes involved. It discusses the binding of various karmic types based on the being's state (gender, knowledge, faith, conduct, etc.).
  • Shataka 6, Uddesha 1 A: Ājīvikā (Livelihood/Mode of Life) and Śramaṇa (Ascetic): This section critically examines the principles and practices of other religious traditions (ānvīkṣikī) and contrasts them with the teachings of Jain ascetics (śramaṇa). It likely analyzes the philosophical underpinnings of ānvīkṣikī beliefs, particularly their views on actions, karma, and liberation, and refutes their potentially flawed perspectives.
  • Shataka 6, Uddesha 1 B: Prāśuk (Pure/Suitable) and Aprašuk (Impure/Unsuitable) matters: This part likely discusses the ethical conduct of monks and lay followers, particularly concerning the purity of food and other essentials. It likely explains the principles of prāśukata (suitability) and the consequences of consuming or using aprašuk (unsuitable) items, especially in relation to monastic vows and spiritual progress.
  • Shataka 6, Uddesha 1 C: Āraddha, Anārabdha Kriyā (Commenced vs. Uncommenced Actions): This section would explore the nuances of actions, perhaps differentiating between the karmic consequences of actions that have been initiated versus those that have not, or the intention behind actions.
  • Shataka 6, Uddesha 1 D: Other Topics: The summary indicates discussions on ātmā (soul), kāma (desire), bhoga (enjoyment), and the characteristics of different life forms (like hell beings, celestial beings, plants, and animals) in relation to their sensory capabilities and karmic states.

• Shataka 7:

  • Shataka 7, Uddesha 1: Āhāra (Sustenance/Food): Continues the discussion on sustenance for beings, possibly elaborating on the types of food consumed, the process of assimilation, and its karmic implications, particularly for different classes of beings like hell beings and celestial beings.
  • Shataka 7, Uddesha 2: Virati (Renunciation/Abstinence): Focuses on the concept of renunciation, likely differentiating between various levels and types of vows and abstinence practiced by ascetics and lay followers, and their impact on karmic bondage and spiritual progress.
  • Shataka 7, Uddesha 3: Sthāvara (Immobile Beings): Discusses immobile beings (like plants and earth bodies), their lifespans, and their karmic states. It likely explains the concept of ananta-kāya (beings with infinite souls) and the ethical considerations related to them.
  • Shataka 7, Uddesha 4: Jīva (Soul) and its Attributes: Explores various attributes of the soul, its potential states of existence, and its relationship with karma. It might discuss concepts like jñāna (knowledge) and ajñāna (ignorance) in relation to the soul's journey.
  • Shataka 7, Uddesha 5: Pakṣī (Birds/Flying Beings): Likely discusses the characteristics and karmic influences related to bird-like creatures or beings capable of flight, possibly including celestial beings.
  • Shataka 7, Uddesha 6: Āyu (Lifespan) and its Formation: Delves into the science of lifespan, explaining how it is formed, the karmic factors influencing its duration, and the process of death and rebirth.
  • Shataka 7, Uddesha 7: Aṇagāra (Ascetic) and its principles: Focuses on the conduct and principles of ascetics, particularly those who are unattached and renunciate. It might contrast their practices with those of other ascetic traditions.
  • Shataka 7, Uddesha 8: Chhadmastha (Mortal Ascetics) and Kevalī (Omniscient Beings): This section likely contrasts the knowledge and perception of ordinary beings (chhadmastha) with that of omniscient beings (kevalī), highlighting the limitations of ordinary perception and the comprehensive knowledge of the kevalī.
  • Shataka 7, Uddesha 9: Anyatīrthika (Followers of Other Religions/Philosophies): Critically examines and refutes the doctrines and beliefs of various non-Jain spiritual traditions, highlighting their inconsistencies and deviations from the true path of liberation.
  • Shataka 7, Uddesha 10: Ārādhana (Spiritual Practice/Devotion): Focuses on the practice of spiritual disciplines, potentially detailing various methods of devotion, austerity, and meditation that lead to karmic purification and liberation.

• Shataka 8:

  • Shataka 8, Uddesha 1: Yugala (Couples) and Pudgala (Matter): Discusses the nature of couples and their existence in relation to matter (pudgala). It likely explores the composition of beings and their connection to physical substances.
  • Shataka 8, Uddesha 2: Āśīviṣa (Venomous Beings) and Karma: Explores the concept of "venomous beings" and how it relates to karma. It might discuss how certain karmic states or actions can be metaphorically described as "venomous" or poisonous, leading to suffering.
  • Shataka 8, Uddesha 3: Vṛkṣa (Trees) and their Karma: Discusses trees and their life forms, potentially in relation to their karmic experiences or the karmas associated with their existence and destruction.
  • Shataka 8, Uddesha 4: Kriyā (Action): Analyzes the concept of kriyā (action) and its various classifications, possibly including physical, verbal, and mental actions, and their karmic implications. It might differentiate between actions that are initiated and those that are not, and their respective consequences.
  • Shataka 8, Uddesha 5: Ājīvikā (Livelihood) and its connection to Karma: Examines different ways of livelihood and their ethical and karmic implications. It may critically analyze practices that lead to harm or suffering, contrasting them with righteous means of sustenance.
  • Shataka 8, Uddesha 6: Prāśuk (Pure/Suitable) and Aprašuk (Impure/Unsuitable): Continues the discussion on ethical conduct, focusing on the purity of actions and materials, particularly in relation to monastic life and the avoidance of karma. It might detail specific examples of pure and impure actions or items.
  • Shataka 8, Uddesha 7: Aṇagāra (Ascetic) and its Practices: Further elaborates on the conduct of ascetics, focusing on their renunciatory practices, particularly in relation to what is considered suitable (prāśuk) or unsuitable (aprašuk) in their daily life and spiritual discipline.
  • Shataka 8, Uddesha 8: Chhadmastha (Mortal Ascetic) and its actions: Discusses the actions and experiences of mortal ascetics, possibly contrasting their spiritual practices and limitations with those of omniscient beings.
  • Shataka 8, Uddesha 9: Bandha (Karmic Bondage): Deep dives into the science of karmic bondage, explaining how karma is formed, the different types of karmic bonds, and the factors that influence their intensity and duration. It examines the karmic implications of various life forms and their actions.
  • Shataka 8, Uddesha 10: Ārādhanā (Spiritual Practice) and its connection to Karma: Explores the concept of spiritual practice (ārādhanā) and its role in achieving karmic purification and liberation. It may discuss various forms of austerities, penances, and meditation that lead to the shedding of karma.

Overall Purpose and Significance:

This part of the Āgam Sāṭik Anuvād serves as a crucial resource for understanding the intricate teachings of the Bhagavatī Sūtra. By providing a detailed translation and commentary in Gujarati, it makes these profound scriptures accessible to a wider audience. The text aims to clarify complex philosophical concepts, ethical guidelines, and cosmological details, thereby aiding scholars and practitioners in their study and adherence to Jain principles. The extensive list of supporting donors and patrons on pages 3-8 highlights the significant effort and community support behind this scholarly endeavor. The book is part of a comprehensive project aiming to translate and comment on all the Āgamas, demonstrating a deep commitment to preserving and propagating Jain knowledge.