Bhagwati Sutra Vyakhyan Sangraha Part 03

This is a summary of the provided pages from the Jain text "Bhagwati Sutra Vyakhyan Sangraha Part 03". The text delves into the profound meanings and interpretations of the Namokar Mahamantra, specifically focusing on the second invocation, "Namo Siddhanam" (Salutations to the Siddhas).

Core Content and Themes:

The document is an excerpt from a commentary on the Bhagwati Sutra, authored by Sudharmaswami and commented upon by Acharya Vijaylabdhisurishwarji Maharaj, with the commentary being the work of Acharya Dev Abhaydevsurishwarji Maharaj. It appears to be part of a larger series of explanations of the Bhagwati Sutra.

The primary focus is on dissecting the meaning of "Namo Siddhanam," going beyond the literal to explore the philosophical and spiritual underpinnings of this invocation within Jainism.

Key Points and Sections:

1. Introduction and Dedication: The initial pages show traditional Jain invocations and dedications, setting a devotional tone. The publication is attributed to Kasturchand Zaveri and the publishing entity is Labdhisurishwarji Smarak Sanskriti Kendra. The preface highlights the philanthropic efforts behind the publication, with a significant contribution from the Kening Street Jain Sangh.

2. The Significance of "Namo Siddhanam":

   • Second Mangalacharan: The text emphasizes that after invoking "Namo Arihantanam," the invocation of "Namo Siddhanam" is a repeated mangalacharan (auspicious beginning), indicating its independent and paramount importance.
   • Smallest Yet Greatest: "Namo Siddhanam" is described as the smallest in terms of letters but the greatest in its study, as it encapsulates the ultimate goal of all Jain scripture – liberation.
   • Addressing Perceived Contradiction: The text tackles the question of why one must salute the Siddhas after saluting the Arihants. It explains that while the Arihants' salutation can lead to liberation, saluting the Siddhas also directly leads to it, and the repetition is to ensure no misconception arises that only Arihants are the source of liberation. It uses the analogy of a motor vehicle to explain that different means can lead to the same destination.

3. "Siddhanam" - Etymology and Meaning:

   • Multiple Interpretations: The commentary, drawing from Acharya Abhaydevsurishwarji, offers multiple interpretations of the word "Siddha" based on Sanskrit roots like "sidh" (to accomplish, to achieve, to know).
   • "Sitam baddham ashtaprakaram, karmandhanam...": This is the first elaborate interpretation, defining Siddhas as those who have burned the eight types of karmic bondage with the fire of luminous shukla dhyana (pure meditation). This necessitates understanding the nature of the soul, karma, the eight types of karma, and shukla dhyana.

4. Discussions on the Soul (Atman):

   • Existence of the Soul: A significant portion is dedicated to proving the existence of the soul, addressing the materialist and atheistic viewpoints. It refutes the idea that only what is perceivable is real.
   • Rejection of Materialism: The text argues against the notion that the soul is merely a product of physical elements or a temporary force that vanishes with the body. It uses analogies like sugarcane juice and the effects of alcohol to illustrate that inherent qualities are distinct from the material source.
   • Causality and Karma: It explores how diversity in the world, including differences in life forms and lifespans, cannot be explained by physical factors alone. This leads to the introduction of Karma as the underlying cause.
   • Reincarnation and Memory (Jatismaran): The concept of past life memories (Jatismaran) is presented as evidence for the soul's continuity beyond the physical body. The text acknowledges the rarity of such memories but asserts their existence as proof of the soul's existence and transmigration.
   • The Nature of the Soul: The soul is described as distinct from the body, not created, and not destructible. It possesses inherent qualities like knowledge, perception, bliss, and infinite energy, which are obscured by karma.

5. Karma and Its Role:

   • Eight Types of Karma: The text mentions the eight types of karma as described in Jainism.
   • Karma as the Cause of Diversity: Karma is presented as the reason for the vast differences observed in the world, from the smallest ant to the largest elephant, and even among humans.
   • The Bondage of Karma: The relationship between the soul and karma is explained, with karma being the cause of the soul's bondage and suffering.
   • Various Theories of Karma: The text touches upon different philosophical views on karma, including the idea that karma is an inherent quality or a result of actions, and the concept of divine creation of karma is also indirectly addressed and refuted by the Jain perspective.
   • The Eight "Karanas" (Processes of Karma): The text lists eight processes related to karma: bandhan (bondage), sankraman (transformation), udvartana (intensification), apavartana (mitigation), udīraṇā (early fruition), upasham (pacification), nidhatti (fated fruition), and nikachitā (unalterable fruition). These processes illustrate the complex nature of karma and how it can be influenced or experienced.
   • Jainism's Stance on Karma: The text asserts that Jainism is not merely a karma-centric philosophy but one that explains the functioning of karma in a nuanced way, acknowledging the soul's agency through its spiritual efforts (purushartha) to overcome karmic influences. It highlights the syadvada (conditional predication) and nayama (standpoints) as tools to reconcile apparent contradictions related to karma and the soul.

6. Debates and Refutations of Other Philosophies:

   • Nathism and Materialism: The commentary engages with and refutes materialistic views that deny the soul's independent existence.
   • Buddhism and Vedanta: The text implicitly or explicitly contrasts Jain tenets with other Indian philosophies like Buddhism (impermanence) and Vedanta (unity with Brahman), emphasizing the Jain perspective on the soul's eternal and distinct nature.
   • The Concept of "Nirvana" vs. "Moksha": It implicitly critiques philosophies where liberation implies annihilation, contrasting it with the Jain concept of Moksha as the soul's return to its pure, liberated state.
   • The Nature of "Sukha" (Happiness): A significant portion explores the nature of happiness, arguing that worldly happiness is merely a temporary alleviation of suffering and an illusion, while true, unadulterated bliss resides in Moksha. It uses analogies like the king's son being happy in his father's palace versus a beggar's fleeting joy.

7. The Purity of Jain Philosophy: The text praises the unique and comprehensive nature of Jain philosophy, particularly its syadvada and nayavada, which allow for multiple perspectives without resorting to rigid, singular doctrines. It suggests that understanding these principles provides a complete picture, making the study of other philosophies redundant.

8. The Role of "Dhyana" (Meditation): The text emphasizes the importance of meditation, particularly shukla dhyana (pure meditation), as the means to burn karmic matter. It distinguishes between different types of meditation, highlighting the destructive power of arta and raudra dhyana and the constructive, liberating power of dharma and shukla dhyana.

9. The "Namo Siddhanam" Meaning Further Elaborated:

   • "Nitya" (Eternal): The Siddhas are described as eternal due to their unending existence in a state of pure bliss and knowledge.
   • "Prashyanta" (Calm/Peaceful): Their state is one of ultimate peace, free from all worldly disturbances and desires.
   • "Mangalya" (Auspicious): The Siddhas are considered auspicious because they have achieved the ultimate auspicious state of liberation and inspire others towards the same.
   • "Prashukta" (Clean/Pure): They are pure and free from all karmic impurities.
   • "Bhavyarupa" (Beautiful Form): Their liberated form is eternally perfect and blissful, embodying the soul's inherent positive qualities.

10. The Nature of Moksha: Moksha is depicted as a state of absolute freedom, omniscience, omnipotence, and eternal bliss, achieved by the soul shedding all karmic matter. The text emphasizes that this state is attainable through right faith, right knowledge, and right conduct.

11. Critique of Other Philosophies: The text implicitly or explicitly critiques philosophies that do not recognize the soul's distinct existence, the soul's agency, or the importance of karma and liberation as understood in Jainism. The refutation of Dayananda's (Arya Samaj) views on the soul and liberation is particularly notable.

Overall Message:

The document underscores the meticulous and multi-layered approach of Jain philosophy in understanding even a single phrase of the Namokar Mantra. It aims to provide a comprehensive understanding of the Siddhas, their liberated state, the path to achieving it, and the refutation of opposing viewpoints, all rooted in the rich textual tradition of Jainism. The commentary strives to illuminate the practical and philosophical aspects, encouraging readers to contemplate these teachings for their own spiritual progress.