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 509

PREFACE
Every śataka of Bhagavatī is a treasure of cyclopaedic knowledge of diverse fields of learnings including metaphysics, folk-sciences, ethics, science of karma, non-absolutism and the like. As a matter of fact, it is not at all a treatise on a specific subject, but is written in the style of 'catechism', with queries on various topics made miscelleneously.
In the present Sataka also, we find some important discussions, a few of which are as follows:
Motion of soul - Body is the means of motion of soul. A liberated soul soars up to the abode of liberated souls. The question is: How does an unembodied soul moves? What is the propelling force behind it? This, really, is a very significant problem in the field of philosophy. We get its solution in the present Sataka, which is endorsed by the Tattvārthādhigama Sūtra. In the present Sataka, we get six causes of the motion of a liberated soul, which are substantiated with some illustrations, In Tattvārthādhigama Sūtra, four causes of the motion of an unembodied soul are given and four illustrations are given to make them clear.2 As Jain philosophy believes the soul to have the same size as body, it is imperative for it to deliberate over the problem of soul's motion after liberation. Nyāya-Vaiseșika schools of philosophy hold the soul to be ubiquitous, and hence, for them also it is equally necessary to think over the same problem.
Permanence Vs. Transitoriness - In the philosophical field, diverse propositions on permanence and transitoriness are available.
According to Sāmkhya philosophy, the Jīva is absolutely non-changable. On the other hand, the Buddhists assert it to be transitory. Bhagavān Mahāvīra has described soul from the non-absolutistic view-point, and hence, both of the above views become acceptable in the perspective of two different standpoints (nayas). From the standpoint of substance or existence, the Jiva is eternal, but from the standpoint of mode (transformation) it is non-eternal. Thus, by reconciling the doctrine of permanence with that of transitoriness on the basis of two nayas, a tradition of reconciliation has been established in the field of philosophy.
The Vedānta school of philosophy asserts that the whole world is nothing but the prapanca (illusion). Individual soul is only the extension of the Universal Soul. Jain philosophy neither believes in iśvaravāda (Deism), nor in Brahmavāda (Pantheism) nor in Ekātmavāda (Monist Spiritualism); hence, it does not believe that all (individual) souls are merely the extension of the Supreme Soul. Nevertheless, there is a point of reconciliation-human, animal, bird etc. are all modes, vivarta