ISJS Jainism Study Notes E5 Vol 02

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 368

SELF BUDYIS THE
When Gautama Ganadhara observes many people being enlightened by omniscience (kevalajñāna), he becomes sorrowful and grief stricken and asks Lord Mahāvīra as to why he has not yet become enlightened. Then Lord Mahāvīra reveals to him, “You are humble and virtuous, without blemish and noble, the little attachment you have for me is an impediment for your enlightenment.8" This incident goes to show that none can grant liberation to another. Each one is responsible for his actions and the fruits thereof; hence one ought to judiciously exert that at every stage in life.
Ganadhara Gautama Bhagavati Sūtra begins with the curiosity of Ganadhara Gautama. If Gautama is curiosity personified, Mahāvīra is the solution provider. What Arjuna is to Krsna and Ananda to Buddha, is Gautama to Mahāvīra. Bhagavati Sūtra begins with salutations to the five paramesthis (supreme auspicious beings), Brāhmi script, scriptural-knowledge and then throws light on the personality of Ganadhara Gautama. His respect for Mahāvīra, his humility, his attitude, his curiosity to learn, the How's and Why's of life and his thirst for knowledge are reflected in his questions, which he puts to Mahāvīra to seek solutions. He remained indebted to Mahāvīra and was faithful to him till his last breath. Besides Gautama; Bhagavati Sūtra also records the questions put forth by Skandaka Parivrājaka, Somila, Kālodai, Jayanti, Roha Anagāra and others.
A Study of the Bhagavati Sūtra through the Fundamentals of Jainism The Tattvārtha-sūtra reveals, "Jīvājīvāsravabandhasanvaranirjarāmokṣāstattvam " i.e. the soul, non soul, influx, bondage, stoppage, annihilation of karma and liberation are the basic elements (the realities). The soul is characterized by consciousness and is said to be one as well as many. The non-soul is opposed to the nature of consciousness. The association of the soul with non-soul causes the influx of karmic matter (aśrava) and their mutual intermingling, i.e. of soul and karma is termed as bondage (bandha). The arrest of the karmic influx is saṁvara, i.e. stoppage, partial removal of the karmas is nirjarā, i.e. annihilation, and complete disassociation is moķsa, i.e. liberation. When punya and pāpa i.e. virtue and sin respectively are added to the above list, there are nine verities (realities), i.e. tattvas. Some of these nine are knowable, others are to be discarded and still others are acquirable:
8 Bhagavati Sūtra 14.7
Tattvartha-sutra 1.4
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