Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 02 Bhagvai Terapanth

SR No.: 006599
Original Sutra Author: N/A
Author: Tulsi Acharya, Mahapragna Acharya, Mahendramuni, Nathmal Tatia
Publisher: Jain Vishva Bharati
Publication Year: 2009
Total Pages: 740
Language: English
Classification: Book_English, Agam, Canon, & agam_bhagwati
File Size: 20 MB

Page 132

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Bhagavai 3:3:143-148 mānamāyālobhā avocchinnā bhavamti, tassa nam samparäiyā kiriyā kajjai'.13
In the above passage 'vocchinnā 'means 'eliminated'; Jayācārya has given its meaning also as 'suppressed'.!"
As in the eleventh gunasthāna, the moha is only suppressed (and not eliminated), vocchinna cannot be interpreted as only 'eliminated'.
The dispassioned action does not mean only the action related with walking path (iryāpatha). On the contrary, the dispassioned action comprises all kinds of postures and movements of body, speech and mind including the subtle movement of blinking, winking etc., all sorts of voluntary and involuntary actions — movement necessary for sustenance of life. The resultant karmic bondage is dispassioned binding. Dispassion action is of different measures or of 'meagre measure' as explained in earlier commentary.
At the first time-unit, there is binding (baddha) which means the transformation of appropriate material particles into karmic particles, and also their assimilation (puttha) with the soul. At the second time-unit, there is experience of the 'bound karma' and at the third time-unit there is wearing-off of the karma. In the sūtra, the state in the second time-unit is indicated by udīriyā veiyā, implying that there are two states of karma in the second time-unit, viz., rising and experiencing. Bondage and rising cannot synchoronize and so, rising takes place in the second time-unit.16
In the time-unit that follows the third time-unit (i.e., in the fourth time-unit) (seyakāle), the karma is transformed into akarma. This is a relative statement. According to the Vrtti, the karma is transformed into akarma in the third time-unit, but the text itself identifies the past and the future time-units metaphorically and speaks of the state of akarma in the fourth time-unit."7
In the present scripture, there is a discussion of experience' and 'wearingoff' of karma. On being asked by Gautama whether experience and wearing-off of karma are identical, Lord Mahāvīra replied that they were not identical. Karmic experience is concerned with karma, while wearing-off relates to nokarma (quasikarma), i.e., karma which has lost its karmic aspect. After producing its experience, karma turns into nokarma, and there it wears-off. This is the opinion of transcendental standpoint. In the present context, however, the Sūtra has resorted to the empirical standpoint in identifying the fourth time-unit for karma turning into nokarma.
The dispassioned action is possible only for an ascetic who is self-inhibited, 19 inhibited,20 inhibited one in the path which is devoid of agitation'(avicīpatha),21 and who is self-cultivated.22 The description of all these expressions and adjectives are worthy of comparative investigations.
The duration of dispassioned action is two time-units.23 The Vrtti does not discuss the duration. Srimajjayācārya has mentioned duration of two time-units. 24 The TBh. has accepted duration as one time-unit only.25 According to the Vrtti of TBh., the time-unit in which the karma is being experienced is the time of duration.26
1. Bha. Vr. 3.144amtakiriya'tti sakalakarmmakşayarūpā. 2. Bha. 18.159,160.