Studies in the Bhagavati Sutra

Author(s): J C Sikdar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 647

622 SÍUDIES IN THE BHAGAWATİ SÜTRA [Ch. XÍ of knowledge. Knowledge is soul and soul is knowledge, for it is the determinate consciousness (sākāropayoga), which is inseparable from the conception of soul as a part of its attribute, life, nature and emancipation.
The Bhs shows two stages of the development of the theory of knowledge the first is the classification of it into five categories, viz. abhinibodhika (sensuous knowledge) upto kevalajnana (omniscience). They are again classified into two categories, viz. pratyaksa (direct) and paroksa (indirect) knowledges.
It throws an important light upon the relation between Darsana and Jhāna by explaining that the first is self-awareness and the second is knowledge. Darsana is the stepping stone to Jhāna and they are inter-related to each other for they form together the consciousness (upayoga) of soul. But Dariana and Jhāna do not take place simultaneously, because sākāropayoga (determinate consciousness) is Jnana (knowledge) and anākāropavoga (indeterminate consciousness) is Dargana (self-awareness).
The Bhs stands as a great valuable treatise of ethics which is the continuation of the metaphysical and psychological aspects of studies, as it is the subject of moral consideration of all forces of Life and Nature. Ethical principles are directly and indirectly connected with happiness and pleasure which are the good of the material life, satisfied by means of wealth. But when a particular point of pleasure is crossed, there arises a harm as a result of the rise of unpleasure. Nature has got a belt of limitation beyond which it does not allow man to cross it over, for all are not co extensive ; materials are limited in space; and the physical personality of man is limited in comparison with the natural forces. So the quantitative restriction comes to a limit-Nivrtti, Yama, Sanyama and Niyama. Accord. ing to this general maxim the unrestricted possession and enjoyment of wealth have not been commended as final in the Bhs. There it stresses upon the principle of non-possession.
1 Vide, Ch. X, Sec. 4.