Bhagvati Sutra Part 07

Here's a comprehensive summary of the provided Jain text, "Bhagvati Sutra Part 07" by Ghevarchand Banthiya, published by Akhil Bharatiya Sudharm Jain Sanskruti Rakshak Sangh. This summary is based on the provided pages and focuses on the content presented.

Book Title: Bhagvati Sut1ra Part 07 Author(s): Ghevarchand Banthiya Publisher: Akhil Bharatiya Sudharm Jain Sanskruti Rakshak Sangh, Jodhpur (Branch: Nehru Gate Bahar, Beawar) Period Covered: Shataks 25-41

Overall Introduction: The Bhagvati Sutra (also known as Vyākhyāprajñapti Sutra) is a highly significant text in the Shvetambara Jain tradition, considered one of the thirty-two Agamas. This seventh part, covering Shataks 25 to 41, represents the concluding volume of this extensive scripture. The publication of this volume, which took eight years to complete, is a significant achievement in making this profound Jain philosophical and doctrinal content accessible to readers. The text is presented with the original Sanskrit text and commentary, with difficult words explained.

Key Themes and Discussions (Based on the provided pages, particularly the Preface and sample chapters):

1. The Nature of the Soul (Jiva) and Matter (Ajava):

   • Jiva as Experiencer (Bhogi): The text refutes the extreme views of some who claim the soul cannot experience or grasp matter. It asserts, citing Bhagvati Sutra passages (Sh. 25 U. 2 and Sh. 7 U. 7), that matter (ajiva-dravya) comes into the experience of the soul (jiva-dravya). The soul, through its body, senses, and food, grasps and experiences matter.
   • States of the Soul: Jain Agamas describe various states of the soul, contrasting the liberated souls (asansara-samapannaka jiva, the Siddha Bhagwants) who are devoid of body, senses, karma, and experience, with the souls still bound in the cycle of existence (sansara-samapannaka jiva). These latter souls undergo various modifications, possess bodies, senses, karma, and experience the world.
   • The One-Sided View (Ekantavada): The text critiques monistic or one-sided philosophical views (ekantavada) that focus only on the soul's pure, detached nature (like a knower-seer) and ignore its active engagement with the world through karma and experience, especially concerning the sansaric soul. It argues that even concepts like ignorance (ajñana) must be considered as soul-qualities that can undergo change, otherwise, the possibility of liberation (knowledge) would be negated.
   • Attributes of Substance (Dravya), Qualities (Guna), and Modifications (Paryaya): The text clarifies that qualities like knowledge are inherent to the soul-substance (dravya-saapeksha), while qualities arising from conjunction (sanyogjanya guna) are temporary, like the soul's connection with matter.

2. The Nature of Karma and Soul-Matter Interaction:

   • Karma Binding: It is stated that all karmic particles are grasped or bound by all the soul's regions (sarveṇam sarve kaṭe), not just a part. This is supported by Uttaraadhyayan Sutra (A. 33, Gatha 18) and Bhagvati Sutra (Sh. 8 U. 10).
   • Ruchak Regions (Central Soul Regions): The text discusses the eight central regions (ruchak Pradesh) of the soul, clarifying a debate about whether these regions are free from karma. It emphasizes that all soul regions, including these, are subject to karma binding, as evidenced by the concept of shrinkage and expansion of these regions based on karma-bound states.
   • The Role of Yoga: While acknowledging both karma and yoga as causes of bondage, the text prioritizes karma (especially Krodha-Maan-Maya-Lobha) as the primary factor, with yoga being a secondary cause that attracts karmic matter.

3. The Conduct of Ascetics (Nirgranthas):

   • Types of Ascetics: The text details the different categories of ascetics described in the Bhagvati Sutra, including Pula, Bakush, Kushil (further divided into Pratishevana-kushil and Kashaya-kushil), Nirgranth, and Snata.
   • Kashaya-Kushil: These are considered pure ascetics, 'kushil' due to the influence of sanjwalan kashaya, but not due to any defect in their conduct. If kashaya is eliminated, they become Vitaraga and Omniscient.
   • Pula: The text clarifies the concept of Pula, stating they activate a special power (Pula-labdhi) to protect the monastic order (sangha) in times of severe religious hatred and damage. This power is not available to Bakush or Pratishevana-kushil. Pula-labdhi arises from pure conduct.
   • Bakush and Pratishevana-Kushil: These are distinguished by flaws in their conduct. Bakush might err in secondary virtues (uttar-guna), while Pratishevana-kushil errs in both primary (mul-guna) and secondary virtues. The text argues that these ascetics, even if they made mistakes and did not purify them, still continue their spiritual practice and can attain higher heavens, implying they are not entirely fallen from the path. They are not to be equated with lax ascetics or those who indulge in misconduct throughout their lives.
   • The Current Era: It is noted that Pula and Snata ascetics are not present in this era, only Bakush, Kashaya-kushil, and Pratishevana-kushil.

4. Theological and Philosophical Concepts:

   • Leshyas: The discussion on six types of Leshyas (Kroshna, Neela, Kapot, Tejo, Padma, Shukla) and their presence in various beings, including ascetics, is touched upon. The possibility of ascetics having all six Leshyas is raised, especially regarding Manahparyav Gyan.
   • Leshya and Rebirth: The text explores how the Leshya present at the time of death influences the next birth, particularly concerning the binding of negative karma and subsequent rebirths in hell.
   • Virtuous and Non-Virtuous Conduct: The text contrasts actions that lead to the binding of painful karma (karkash-vedaniya) with actions that lead to pleasant karma (akarkash-vedaniya), emphasizing the abandonment of vices like violence.
   • The Importance of Vairagya: It is highlighted that while Punya-Prakriti (meritorious karma) can be bound through actions motivated by 'shubha-raag' (auspicious attachment, like compassion), the ultimate goal of Dharma-Dhyana (meditation on dharma) lies in 'vairagya' (dispassion) leading to karma-nirjara (shedding of karma).
   • The Role of Samyakta: The text discusses how Samyakta (right faith) impacts karma binding, particularly in relation to lifespan (ayushya-karma). It states that after attaining Samyakta, beings can only bind the lifespan of celestial beings (Vaimanika Devas), not those of hell-dwellers or lower heavens.
   • The Nature of Dharma-Dhyana: The text emphasizes that Dharma-Dhyana is fundamentally about self-preservation, self-growth, and liberation, not merely about performing external acts of charity or welfare, which are primarily binding in nature (bandha-pradhan).

5. The Concept of 'Yugma' (Ration):

   • Types of Yugma: The text discusses four types of Yugma: Kruta-yugma (4), Trijoga-yugma (3), Dvapara-yugma (2), and Kalya-yugma (1), referring to the remainder after division by four.
   • Application to Jain Cosmology: These mathematical concepts are applied to various aspects of Jain cosmology, such as the number of regions occupied by the soul's central parts (Ruchak Pradesh) and the formation of substances.

6. The Concept of 'Shreni' (Series/Line):

   • Types of Shreni: Various types of Shreni (lines or series of soul-regions) are discussed, including their direction (east-west, north-south, up-down), their numerical extent (quantifiable, unquantifiable, infinite), and their temporal nature (beginning-ending, beginning-non-ending, non-beginning-ending, non-beginning-non-ending).

7. The Concept of 'Yoga' (Activity):

   • Types of Yoga: The text explains fifteen types of Yoga, encompassing mental, verbal, and physical activities, as well as those related to different types of bodies (audaric, vaikriya, ahara, taijas, karmana).
   • Pondering the Existence of Purity: The text critically examines the claim that the "Ruchak Pradesh" (central soul regions) are entirely pure and untouched by karma. It argues against this by citing the Bhagvati Sutra's clear statement that all karmic particles are bound by all soul regions.

8. The Nature of Punya (Merit) and Papa (Demerit):

   • The text suggests that the bondage of merit-conferring karmas (Punya-Prakriti) can occur even in the presence of 'saragata' (attachment), but 'viraga' (dispassion) is essential for karma-nirjara (shedding of karma).

9. The Liberation of Individuals with Specific Characteristics:

   • Nirgrantha and 'Pula': The text addresses the specific characteristics of Pula ascetics, their unique powers, and their place within the monastic hierarchy.
   • The Birth of Eunuchs: A significant point is the discussion on the possibility of liberation for eunuchs (napunsakavedi), based on the interpretation of certain sutras regarding their potential for different types of karmic binding and their adherence to the spiritual path. The text argues that natural eunuchs can attain liberation, refuting the notion of artificial eunuchs as the only possibility.

10. The Study of Sacred Texts (Swadhyaya):

    • Rules for Swadhyaya: The text includes rules and guidelines for the proper conduct during the study of scriptures, specifying times and conditions under which Swadhyaya should be avoided (Aswadhyay). These rules concern celestial phenomena (falling stars, eclipses), natural events (lightning, thunder), and certain social or environmental conditions (proximity to impure substances, death, war).
    • The Method of Study: It outlines the traditional method of studying scriptures, involving presenting the original text, then the commentary (yukti), and finally the detailed explanation (anuyoga).

Key Sections Discussed: The provided pages cover discussions related to:

• Shatak 25: Detailed analysis of Leshya (karma-influencing subtler matter), Dravya (substance), Samsthana (form/structure), Yugma (grouping/ratio), Parya (modification), Nirgranthas (ascetics), Sanyata (disciplined monks), Raga (attachment), Kalpa (celestial realms), Charitra (conduct), Pratishevana (transgression), Jñana (knowledge), Shruta (scriptural study), Tirtha (religious order), Linga (religious symbols), Sharira (body), Kshetra (space/region), Kala (time), Gati (destination), Samyama (discipline), Nikasha (sanniksha), Yoga (activity), Upayoga (consciousness application), Kashaya (passions), Leshya, Parinama (modification), Karma-bandha (karma binding), Karma-vedana (karma experience), Karma-udirna (karma emission), Upsampad-Hana (transition of state), Sanjna (consciousness/perception), Ahara (nourishment), Bhava (state of being), Parimana (quantity), Alp-Bahutva (lesser-greater).
• Shatak 26: Focuses on Karma Bandha (karma binding) with discussions on 'bandhi' (bound), 'kare' (doer), 'karisya' (will do), and 'kare-na-kare' (do or not do) in relation to various states of the soul (leshya, soul-state, knowledge, consciousness, etc.) and the four types of births (Nairayika, Tiryancha, Manushya, Deva).
• Shatak 27: Discusses 'karisa' (action/doing) in relation to beings and their existence, covering similar categories as Shatak 26.
• Shatak 28: Focuses on 'Karma Samrajak' (Karma Remover), continuing discussions on the process of karma, starting with the reception and practice of sinful karma.
• Shatak 29: Deals with 'Upapata' (rebirth), specifically analyzing the rebirth process of beings under different circumstances like the influence of Leshyas, karma binding, and their temporal existence.
• Shatak 30: Discusses 'Samavasarana' (assembly of enlightened beings), analyzing the philosophical viewpoints of different schools of thought (Kriyavadi, Akriyavadi, Ajnanavadi, Vinayavadi) and their implications for karma and rebirth.
• Shatak 31: Continues the discussion on Upapata and Leshyas, focusing on beings of different Layshyas and their birth characteristics.
• Shatak 32: Focuses on 'Udvarta' (change/transition), discussing the process of beings moving from one state to another, and the related concepts of Vighata Gati (transition movement).
• Shatak 33: Deals with 'Ekendriya' (one-sensed beings), detailing their types, karma binding, experience, and rebirth processes, categorized by Leshya.
• Shatak 34: Focuses on 'Shreni' (series/line) and 'Mahayuga' (great pairs), discussing the formation of structures and the movement of beings and karmic particles. It also elaborates on the concept of Vigraph Gati (time taken for transition).
• Shatak 35: Continues the discussion on 'Mahayuga' (great pairs) and Yugma (grouping), analyzing them in relation to various beings and their classifications.
• Shatak 36: Continues the discussion on 'Mahayuga' related to beings with two senses (beindriya).
• Shatak 37: Continues the discussion on 'Mahayuga' related to beings with three senses (teindriya).
• Shatak 38: Continues the discussion on 'Mahayuga' related to beings with four senses (chaurindriya).
• Shatak 39: Continues the discussion on 'Mahayuga' related to beings with five senses (pancendriya), specifically the non-sentient ones (asamjñi).
• Shatak 40: Continues the discussion on 'Mahayuga' related to sentient beings (sanjñi) and analyzes their characteristics based on Layshya and other factors.
• Shatak 41: Focuses on 'Rashiyugma' (numerical groups) and their relation to beings, completing the vast scope of discussions.

Publisher's Information: The publication is presented as the 46th gem in the "Sahitya Ratna Mala" series of the Akhil Bharatiya Sudharm Jain Sanskruti Rakshak Sangh. The book acknowledges the financial support of Seth Jasvantlal Bhai Shah from Mumbai. Various branches and individuals are listed as distribution points. The fourth edition was printed in April 2006.

Note: This summary is based on the provided text excerpts and the introductory and concluding remarks within those pages. The full scope of Shataks 25-41 is vast and covers numerous intricate details of Jain philosophy, ontology, cosmology, and ethics.