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

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Bhagavai 6:1:5-14
Gautama! for the Asurakumāras, four kinds of instrumentality have been propounded, viz., instrumentality quâ mind, instrumentality quâ word, instrumentality quâ body and instrumentality quâ karma. It is through these four kinds of auspicious instrumentality that the Asurakumāras have
pleasurable experience, not without instrumentality. 6.12 evam jāva thaniyakumārā.
Similar statement for (the devas) .... up to Stanitakumāra. 6.13 pudhavikāiyānam evāmeva pucchā, navaram-icceeņain subhāsubhenam
karanenam pudhavikkāiyā karanao vemāyāe vedanam vedemti, no akaranao. Similar query about the earth-bodied beings. The only difference is (as follows)—it is on the basis of these two kinds of) auspicious and inauspicious instrumentality, (it is said that) the earth-bodied beings experience variously, sometimes pleasure, sometimes pain through instrumentality; not without
instrumentality. 6.14 oräliyasarīrä savve subhāsubhenam vemāyāe.
devā subhenam sāyam. All beings with gross body experience variously (sometimes pleasure, sometimes pain) only through the auspicious and inauspicious instrumentality. The gods (possessed of protean body) experience pleasure through auspicious instrumentality.
Bhāsya 1. Sūtras 5-14
The literal meaning of karana (instrumentality) is 'means'. That which is most essential for producing the effect is called karaņa. Abhayadevasūri has explained karana as jīvavīrya, i.e., energy of the soul.' Accordingly, the soul's energy which is the source of the activity of mind, speech and body can respectively be called instrumentality quâ mind, instrumentality quâ word and instrumentality quâ body. The original source of the exposition of Abhayadevasűri is the Commentary based on the Bhāşya of Tattvārtha Sūtra. According to it, karana means paryāpti (biopotential). The kāyakarana śarīraparyāpti i.e., bio-potential quâ body is produced by the material clusters belonging to kāyavargaņā, i.e., the group of clusters appropriate for making the body. Similarly, the vākkarana (bhāṣāparyāpti i.e., biopotential quâ speech) and manakarana (manahparyāpti i.e., bio-potential quâ mind) are produced respectively by the material clusters belonging to bhāṣāvargaņā and manovarganä i.e., the group of clusters appropriate for making speech and mind respectively. The kāyakarana, all these three are the means of the transformation of souls energy. Therefore, the nomenclature as karana (means) is quite befitting. To think is manayoga. To speak is vacanayoga. To go etc. is kāyayoga. Also the