Bhagavati Sutra Par Vyakhyan

Here is a comprehensive summary of the provided Jain text, focusing on the content related to the Bhagavati Sutra and the key discussions presented:

Book Title: Bhagavati Sutra par Vyakhyan (Exposition on the Bhagavati Sutra) Author(s): Shobhachad Bharilla Publisher: Sadhumargi Jain Shravak Mandal Ratlam

Overall Theme: This book is a collection of discourses and explanations on the Bhagavati Sutra, a foundational text in Jainism. The content primarily consists of detailed philosophical and practical interpretations of the sutra's teachings, presented in a question-and-answer format between Lord Mahavir and his chief disciple, Lord Gautam Swami. The primary focus is on understanding the nature of karma, the soul's journey, and the path to liberation.

Key Sections and Concepts:

1. Introduction and Publisher's Note:

   • The book is presented as the 20th publication in a series of explanatory texts.
   • It highlights the work of the Sadhumargi Jain Shravak Mandal Ratlam in preserving and disseminating the teachings of Acharya Shri Jawahar Lalji Maharaj, who expounded the Bhagavati Sutra.
   • The publication is supported by donations and aims to make profound Jain literature accessible to a wider audience.
   • It emphasizes the importance of the organization's efforts in preserving spiritual knowledge, which might otherwise be lost due to lack of resources or organizational strength.

2. The Bhagavati Sutra and the Nature of Questions:

   • The text begins with Gautam Swami's questions to Lord Mahavir, often starting with the concept of "चलमाणे चलिए" (Chalmane Chaliye - that which is moving, has it moved?).
   • These questions explore the subtle nuances of existence, causality, and the transformation of karma.
   • Lord Mahavir's answers provide detailed explanations, often using analogies and philosophical arguments to clarify complex Jain doctrines.

3. The Nine Questions and Their Significance (Pages 14-24, 35-43):

   • Gautam Swami asks Lord Mahavir nine probing questions that begin with a present participle (e.g., "चलमाणे," "उदीरिज्जमाणे," "वेइज्जमाणे") and end with a past participle (e.g., "चेलिय," "उदीरिए," "वेइए").
   • These questions are interpreted as relating to the process of karma. The core of the discussion is whether something in the process of becoming (present participle) can be considered as having already become (past participle).
   • The nine questions are systematically analyzed in relation to the stages and processes of karma, including:
     • चलमाणे चलिए (Chalmane Chaliye): Moving has it moved? (Relates to the initial momentum of karma).
     • उदीरिज्जमाणे उदीरिए (Udirijjamane Udīriye): Being emitted, has it been emitted? (Relates to the manifestation of karmic effects).
     • वेइज्जमाणे वेइए (Vēdijjamāne Vēie): Being experienced, has it been experienced? (Relates to the actual suffering or pleasure derived from karma).
     • पहन्जमाणे पहीणे (Pahijjamāne Pahīṇe): Being released, has it been released? (Relates to the eventual shedding of karma).
     • छिज्जमाणे छिन्ने (Chijjamāne Chinne): Being cut, has it been cut? (Relates to severing the karmic bond).
     • भिज्जमाणे भिन्ने (Bhijjamāne Bhinne): Being broken, has it been broken? (Relates to the transformation or modification of karma).
     • डज्झमाणे डड्ढे (Dajjhamāne Daḍḍhe): Being burnt, has it been burnt? (Relates to the complete annihilation of karma, often through intense penance or spiritual practice).
     • मिज्जमाणे मडे (Mijjamāne Maḍe): Dying, has it died? (Relates to the termination of a karmic cycle, particularly with life-affirming karma like lifespan).
     • निजरिज्जमाणे निज्जरिए (Nijrijjamāne Nijrije): Being shed, has it been shed? (Relates to the process of shedding karma through austerities and righteous conduct).
   • The detailed explanations emphasize that even a partial process (e.g., the beginning of movement) can be considered as having 'happened' in a certain context, especially in understanding the causal chain of karma and spiritual progress.
   • The text links these concepts to the ultimate goal of Moksha (liberation), highlighting how understanding these processes is crucial for spiritual advancement.
   • The analogy of weaving cloth is used to illustrate the sequential nature of karma and its eventual dissolution.

4. Ekarath-Anekarath Prashnottar (Questions on Unity-Diversity of Meaning):

   • This section delves into the linguistic and philosophical interpretation of the nine terms used in the questions.
   • Gautam Swami asks if the nine terms have the same meaning (ekarth) or different meanings (anekarth), considering their sounds (ghosha) and pronunciations (vyanjana).
   • Lord Mahavir explains that the first four terms ("चलमाणे" to "पहन्जमाणे") share a common underlying meaning related to "production" or "origin" (utpanna-paksha), despite their distinct sounds and pronunciations.
   • The subsequent five terms ("छिज्जमाणे" to "निजरिज्जमाणे") are explained as having different meanings related to "destruction" or "cessation" (vigata-paksha), again with distinct sounds and pronunciations.
   • The discussion explores the concept of how words and their meanings can be understood from different perspectives (nayas) – general (samanya) vs. specific (vishesh). The initial four terms are interpreted as relating to general origination, while the latter five relate to specific processes of karmic destruction.
   • The importance of context and the speaker's intention (vivaksha) in understanding the precise meaning is highlighted.

5. Descriptions of Various Life Forms and Their States:

   • A significant portion of the text details the existence, lifespan, respiration, diet, and karmic tendencies of different categories of beings as described in Jain cosmology. This includes:
     • Naraki (Hell-dwellers): Their lifespan (jaghanya - 10,000 years, utkrishta - 33 sagaropama), respiration, diet (often impure substances), and the nature of their suffering are described. The concept of "ashunyakal" (a period with no new births or deaths in a particular hellish realm) and "mishrakal" (periods of flux) are discussed in relation to their existential duration.
     • Asurakumara, Nagakumara, Vidyutkumara, etc. (Various types of Bhavanapati Devas): Their lifespans, respiration, diet, and the nature of their existence are outlined. Similar to Naraka, their states are also described in terms of "purva-utpanna" (those born earlier) and "pashchat-utpanna" (those born later), affecting their karma, color, and disposition.
     • Vyanantara Devas, Jyotishka Devas, Vaimanika Devas: Descriptions of their lifespans, respiration, diet, and the quality of their celestial abodes are provided, often drawing parallels and distinctions with the lower realms.
     • Ekindriya (One-sensed beings): Including Prithvikaya (earth-bodied), Apkaya (water-bodied), Agnikaya (fire-bodied), Vayukaya (air-bodied), and Vanaspatikaya (plant-bodied). Their lifespans, diet (often microscopic particles or prana-absorbed sustenance), and the concept of "vimatra" (irregular or unquantifiable) respiration and diet are discussed. The distinction between Prithvikaya's long lifespan and other lower beings is noted.
     • Dwindriya, Trindriya, Chaturindriya (Two, Three, and Four-sensed beings): Their lifespans, diet (e.g., hair-based diet for Dwindriya), and the process of "roma-ahara" (absorption through pores) versus "prakshepa-ahara" (ingestion) are explained. The concepts of "anasvadya" (un-tasted) and "aspṛśya" (un-touched) discarded matter are also discussed.
     • Panchindriya (Five-sensed beings): Including Tiryanch (animals) and Manusya (humans). Their lifespans, diet, and the impact of karma, color, and disposition (leshyas) are discussed. The distinction between those who perform specific types of karma (e.g., ārambhiki, parigrahiki, māyāpratyayā, apratyākhyāna, mithyādarśanapratyayā) based on their spiritual stage (samayagdarśi, mithyādarśi, etc.) is elaborated.
     • Karma and Lattias: The text repeatedly links the state of a being and their experience to their karma, color, and leshya (mental disposition). The discussion on "samakarma," "samavarna," and "samaleshya" highlights that beings within the same realm or category are not identical in their karmic baggage, color, or leshya, often due to their order of birth or prior accumulated karma.

6. The Concept of Ārambha (Involvement in Actions):

   • A significant philosophical discussion revolves around the meaning of "ārambha" (action, involvement, or attachment).
   • The text distinguishes between different types of ārambha:
     • Ātmarambha: Actions motivated by one's own impulses or desires.
     • Parārambha: Actions motivated by the influence or instigation of others.
     • Tadubhayārambha: Actions arising from both self-impulse and external influence.
     • Anārambha: Absence of any such actions (state of non-involvement).
   • The discussion links these states to spiritual progress, noting that Siddhas (liberated souls) are completely anārambhi. While ordinary beings are classified based on their involvement in ārambha, the intensity of karma and the path to liberation are deeply tied to understanding and transcending these involvements.
   • The concept of "sahaja-karma" (natural or essential actions) versus "asahaja-karma" (unnatural or forced actions) is explored, drawing parallels with ethical discussions about right livelihood and the impact of industrialization versus traditional crafts (like Khadi).

7. The Nature of Suffering (Dukkha) and its Experience:

   • Gautam Swami questions whether beings experience all the suffering they have 'created' or 'earned.'
   • Lord Mahavir explains that suffering is experienced based on the 'uday' (manifestation) of karma, not simply its origination. Karma that has not yet ripened (anudīrṇa) is not experienced.
   • The discussion touches upon the idea that even worldly pleasures are ultimately considered forms of suffering (dukkha) because they are impermanent, dependent, and lead to further attachments.

8. The Importance of Lèśyā (Mental Disposition):

   • The text explains the six Lèśyās (Krishna, Nila, Kāpota, Tejo, Padma, Shukla) and their impact on beings.
   • The discussion on Lèśyās in relation to different life forms (Naraka, humans, gods) highlights how one's mental state influences their experiences, karma, and destiny.
   • It is noted that while lower Lèśyās (Krishna, Nila, Kāpota) lead to suffering and rebirths in lower realms, higher Lèśyās (Tejo, Padma, Shukla) are conducive to spiritual progress and eventual liberation.

9. Conclusion and the Role of Gautam Swami:

   • The text concludes with Gautam Swami expressing his deep understanding and gratitude to Lord Mahavir, reaffirming his commitment to living a life of restraint and penance.
   • It emphasizes the importance of humility and respect in seeking spiritual knowledge, highlighting Gautam Swami's role as a humble disciple eager to learn and disseminate the teachings for the welfare of all beings.

In essence, the "Bhagavati Sutra par Vyakhyan" serves as a comprehensive guide to understanding the intricate workings of karma, the conditions of existence across various realms, and the philosophical underpinnings of the Jain path to spiritual purification and liberation, all explained through the divine dialogue between Lord Mahavir and Gautam Swami.