Bhogi Bhamai Sansare

Here is a comprehensive summary of the provided Jain text, "Bhogi Bhamai Sansare" by Ramanlal C. Shah, based on the extracted pages:

The text "Bhogi Bhamai Sansare" (The Enjoyer Wanders in the World) by Ramanlal C. Shah, draws its central theme from a profound teaching in the Uttaradhyayan Sutra, specifically the 'Yajniya' chapter. It highlights the concept of an "Abhogi" (one who does not indulge in pleasures) versus a "Bhogi" (one who indulges).

The narrative begins with an anecdote about Vijayghosh, a Brahmin well-versed in the four Vedas, performing a sacrifice in Varanasi. A sage named Jayghosh, who had undergone severe penance, arrives seeking alms. Vijayghosh, proud of his ritualistic knowledge, refuses alms, stating that the offerings are only for Brahmins knowledgeable in Vedas, skilled in rituals, astrology, and capable of liberating themselves and others. Jayghosh, however, is unfazed and points out that Vijayghosh doesn't grasp the true, profound essence of the Vedas, sacrifices, astrology, and dharma.

Impressed by Jayghosh's radiant countenance and the profoundness of his statement, Vijayghosh and the assembled crowd ask him to explain. Jayghosh then elucidates the subtle meaning of the Vedas, sacrifices, and the true nature of a Brahmin, sage, and ascetic. He emphasizes the significance of the five great vows, including non-violence, for self-liberation. This discourse profoundly impacts Vijayghosh, who, renouncing worldly life, accepts initiation from Jayghosh. Both ultimately attain omniscience and eventually liberation.

The text then delves into the meaning of the verse: "Upalep hoï bhogeshu, abhogi no valippaï. Bhogi bhamai sansare abhogi vippamuccai." (One who indulges in pleasures is stained; the one who doesn't is not stained. The one who indulges wanders in the world; the one who doesn't is liberated.)

The author observes that most beings today are driven by the satisfaction of their senses and the pursuit of pleasures, such as food, sleep, sex, and possessions. Animals primarily live according to their senses, seeking food and procreation. Human life, however, is characterized by a greater emphasis on sensual indulgence, with continuous pursuit of pleasures related to the five senses through food, clothing, shelter, and vehicles, often amplified by scientific advancements. The text quotes Anandghanji Maharaj saying, "All worldly beings are engrossed in the senses; only the monastic community is engrossed in the self."

The author notes that a significant portion of the world's population does not believe in reincarnation and lives with the conviction that the present life should be enjoyed to the fullest. They consider a life filled with good food, fine clothes, luxurious homes, and entertainment as successful and meaningful. However, even such materially prosperous lives eventually end, often leaving individuals with unease about leaving everything behind. The pleasures derived from these indulgences are fleeting, leaving only faint memories over time.

The text asserts that sensory pleasures, while offering momentary satisfaction, eventually become the cause of suffering. If sensory enjoyment solely brought happiness, there would be no suffering in the world. Instead, this indulgence invites envy, hatred, greed, conflict, and war. Therefore, where there is material pleasure, there is also suffering, and the pleasure itself is transient.

A verse from the Uttaradhyayan Sutra is quoted: "Khamamettasokkha bahukaladukkha pakamdukkha anikamasokkha | Samsara mokkhassa vipakkhabhuta khani anatthaana u kamabhoga ||" (These sensual pleasures provide momentary happiness but long-term suffering; much pain and little pleasure. They are the opposite of liberation from the world and are a mine of misfortunes.)

The text cautions against misinterpreting "Bhogi bhamai sansare" as an encouragement to wander the world in pursuit of pleasures. This is a great ignorance. The wandering in the world, across lifetimes, is driven by the lust for pleasures and attachment to them. As long as the desire for and attachment to pleasures persist, the cycle of karma continues, preventing liberation. Hence, the indulged soul must continuously wander in the cycle of birth and death.

The author explains that while people strive for happiness, their definitions of happiness vary. Basic needs like food, clothing, and shelter are primary, but the attachment to these, rather than the items themselves, is the major obstacle to the path of liberation. The Acharangasutra states: "Kamesu giddha nichayam karanti, sesicchamaana punarenti gambham." (One who is attached to sensual pleasures accumulates karma. Bound by karma, the soul returns to the womb.) Another verse from the Acharangasutra says: "Indriya no rupakupaparimala!!" (The soul attached to sensory objects wanders in the world.)

Even if individuals do not physically indulge in sensory pleasures, if they harbor affection and desire for them in their minds, they are considered indulged. Mental indulgence can often be more intense and repetitive than physical indulgence.

The text discusses how even the poor, when eating simple food, may not find great enjoyment, but their attachment to food can still be present, manifesting when they receive better meals. Similarly, some ascetics who have renounced worldly possessions may still retain a strong attachment to food.

A common question arises: If one needs food, clothing, and shelter for survival, how can they be considered "abhogi"? The answer lies in the removal of the "bhoga-buddhi" (the understanding of enjoyment or pleasure). As long as there is attachment, desire, like and dislike, adaptability, the sense of doership, and the sense of enjoyership, the soul remains "bhogi." It is only when the emotional connection with objects of pleasure completely ceases that one becomes "abhogi." This state of being "abhogi" requires deep spiritual discipline and cannot be maintained without it.

The Dashavaikalika Sutra clarifies this: "Vatthagandhamalankaram itthiao sayanani ya | Achhanda je na bhunjanti na se chaï ti vuccai ||" (One who does not enjoy desired clothes, perfumes, ornaments, women, and beds because they are not available is not called a renunciate.) The true renunciate is: "Je ya kante pie bhoe laddhe vippiththi kuvvaii / Sahiine chayai bhoe se hu chahi ti vuccaii ||" (One who, having obtained desirable and beloved pleasures, turns away from them, or renounces them even when they are in their control, is truly called a renunciate.)

The text concludes by stating that the allure of sensual pleasures persists as long as one does not fear the cycle of worldly existence, largely due to the influence of deluding karma (mohanīya karma). Until there is strong deluding karma and a lack of spiritual awareness, the world appears attractive. Only when the world appears frightening and worth renouncing does the inclination towards indulgence weaken and disappear. Upadhyay Shri Yashovijayji Maharaj is quoted in "Jnansar": "Bibheshiyadi samsarad mokshaprasim cha kangkshasi / Tadeendrijayam kartum sphoray spharapaurusham ||" (If you fear the world and desire liberation, then strive with great valor to conquer your senses.)