Bhagavati-sutra (Viyaha-pannatti)
by K. C. Lalwani | 1973 | 185,989 words
The English translation of the Bhagavati-sutra which is the fifth Jaina Agama (canonical literature). It is a large encyclopedic work in the form of a dialogue where Mahavira replies to various question. The present form of the Sutra dates to the fifth century A.D. Abhayadeva Suri wrote a vritti (commentary) on the Bhagavati in A.D. 1071. In his J...
Part 4 - On liberation at the exhaustion of karma
Q. 154. Bhante! Those who have performed non-righteous acts, be they infernals or non-humans, humans or celestials, do they attain liberation without experiencing karma effects96.
A. 154. Gautama! Be they infernals or non-humans, humans or celestials, those who have performed non-righteous acts are not liberated without experiencing their effects.
Q. 155. Bhante! Why do ye ordain like this that ‘be they infernals,...till are not liberated without experiencing their effects’?
A. 155. Gautama! Karma has been stated by me to be of two types. They are: karma integrated with soul-spaces called pradeśa karma, and karma density (i.e., the extensiveness-intensiveness thereof) called anubhāga karma.. Of these, pradeśa karma must, as a rule be experienced, but anubhāga karma some experience, while others do not97. It is well known, well recollected98, well perceived by the arihantas which karma the living being experiences willingly, and which karma he experiences unwillingly99. He will get the outcome as per the nature of karma acquired, as per time, place and status, as has been seen by the arihantas100. Hence, Gautama! did I say, ‘be they infernals and so on,...till are not liberated without experiencing their effects’.
Notes (based on commentary of Abhayadeva Sūri):
96. The term ‘pāve kamme’ (non-righteous acts) does not restrict itself to sinful activities. Even when karma is not sinful and its outcome is wholesome, it is still as much obstructing to liberation as unwholesome karma. Pāve kamme should, therefore, mean all karma.
97. The Lord specifically attributes the assertion to his omniscient self when he says, ‘mae duvihe kamme pannatte’. Two types of karma are distinguished—pradeśa and anubhāga. When karma occupies soul-spaces and is wholly mixed up with them, as water with milk, it is called pradeśa karma. The occupation of soul-spaces gives the experience of the existence of karma. But then only some of these actually come up and are felt, when they become anubhāga karma.
98. The word ‘suyameyam’ (well recollected) may appear to be an attribution of memory, which is a variant of the mati knowledge, to the omniscient, which is incorrect. To the omniscient, past, present and future are revealed firsthand, and not through the media of memory. Hence the word should imply no limitation on the capacity of the omniscient.
99. Deliberate practice of restraint, like abstention from sex, lying on the ground, tonsure, etc., are examples of volitional courting of suffering. When, in the absence of any conscious effort, suffering forces itself in, it is non-volitional. Volitional suffering is courted by the monks; non-volitional suffering is the lot of the rest.
100. ‘Ahākamma’ implies ‘karma as exactly acquired’, and ‘ahānigaraṇa’ signifies the time, place, status, etc., of karma acquisition, both of which are thoroughly known to the Arihantas. Their knowledge of them takes no flaw or has no room for confusion.