Bhagavati-sutra (Viyaha-pannatti)
by K. C. Lalwani | 1973 | 185,989 words
The English translation of the Bhagavati-sutra which is the fifth Jaina Agama (canonical literature). It is a large encyclopedic work in the form of a dialogue where Mahavira replies to various question. The present form of the Sutra dates to the fifth century A.D. Abhayadeva Suri wrote a vritti (commentary) on the Bhagavati in A.D. 1071. In his J...
Part 6 - the liberation of the monk
Q. 159. Bhante! In the endless, eternal past period, has the monk, by dint of sheer austerities, by merely checking karma inflow, by merely practising celibacy and by merely hearing spiritual discourses102, been perfected, enlightened and able to put an end to all misery103?
A. 159. Gautama! This is not necessarily so.
Q. 160. Bhante! Why do you say so...till ends all misery?
A. 160. Gautama l When a living being has been able to end all karma-effect and has held the body for the last time104, when he has acquired and is in full command of knowledge and of faith105, has conquered inner foes and become a Jina and omniscient, when he has become perfected, enlightened and liberated, has attained total liberation, and ended all misery, only such omniscient being has been, is, and will be, liberated. Hence it is so..till ends all misery. The same is to be known about the present, the difference being, it needs be stated as ‘is perfected’; and so about the future, the difference being, it needs be stated as ‘will be perfected’. What has been said about an ordinary monk also applies to one in possession of shallow avadhi knowledge and to one in possession of deep avadhi knowledge, and that in all the three forms106.
Q. 161. Bhante! Did the omniscient person, in the endless, eternal past period, end all misery by dint of sheer austerities, etc.?
A. 161. Yes, indeed, he did...till ended all misery, and this is to be stated in the three forms (past, present and future), exception being (that the omniscient alone) was, is, and will be, perfected.
Q. 162. Bhante! In the endless, eternal past period, in the endless, eternal present period and in the endless, eternal future period, those who have been able to end all karma-effect and have held the body for the last time, those who have ended all misery, end all misery and will end all misery, do they all are, by acquiring knowledge and faith, by winning over inner foes, by being victors and omniscient, afterwards perfected...till end all misery?
A. 162. Yes, Gautama! In the endless, eternal past period, etc., (as aforesaid)...till end all misery.
Q. 163. Bhante! Can it be said that these, with the acquisition of knowledge and of faith, the winners over inner foes, the victors, the omniscient, attain the state of perfection107?
A. 163. Yes, Gautama! It may be said that with the acquisition of knowledge and of faith, the winners over inner foes, the victors, the omniscient, they attain the state of perfection.
Bhante! So they are. Glory be to the Lord! So saying Gautama paid his homage and obeisance and withdrew to his seat.
Notes (based on commentary of Abhayadeva Sūri):
102. ‘Chaumattha’ is one liable to err, hence one who is not an omniscient. Ordinarily, it means a monk.
103. The word ‘kevalenam’ (kevala) implies five things, viz., alone, pure, total, uncommon and unbounded.
Cf.
kevalamegam suddham vā sagalamasāhāraṇam aṇamtam ca;
[Kevala is one, pure, total, uncommon and unbounded. Kevala saṃyama is total precaution against molestation, Kevala saṃvara is total restraint of karma inflow, and like this the other two expressions.]
104. ‘Antakara’ means one who terminates karma for the last time and thus stops gliding of the soul in the cycles of life. But antima-śarīriya means final-bodied. On the death of this body, the soul takes no other body.
105. The expression ‘uppaṇṇa-ṇāna-daṃsana’ (with knowledge and vision generated) repudiates the existence of ‘anādi siddhi’ (beginningless perfection) and also that of ‘anādi muktātma’ (eternally liberated soul). Knowledge and vision are not without beginning. They are born, i.e., they have to be acquired.
106. Ordinarily, a ‘chaumattha’ is in possession of three types of knowledge, viz., mati, śruta and avadhi. But since the part of the Sūtra makes a specific mention of avadhi knowledge, both superficial and deep, the word ‘chaumattha’ in the earlier part should imply one who is in possession of only two types of knowledge, viz., matl and śruta. None of these, neither one in possession of two types of knowledge nor one in possession of three types of knowledge, is, has been, or will be liberated. Liberation is open only for the omniscient, who is in possession of the supreme knowledge, the knowledge of the free.
107. The word ‘alamatthu’ stands for the state of perfection which includes the acquisition of right knowledge and vision, worship by Indra and other gods, victory over inner foes and the attainment of the supreme knowledge. A state of perfection is a state of fullness where nothing is wanting and nothing remains to be acquired. It is the state of highest bliss and beatitude.