Dr. Samani Mangal Pragya
According to Samavāyāṅga and Nandī, this text has more than hundred chapters, ten thousand sections and ten thousand sub sections. The available text does not match with the above said description. At present it has one hundred and thirty eight Śatakas (chapters) and 1925 sections. Out of them, first 32 śataka are independent chapters. From 23th to 39th śataka among these seven śatakas, each is a cluster of 12 śataka and the 40th śataka is a cluster of 21st śatakas. The 41st śataka is an independent chapter. Thus it comes to 138 śatakas in total, in which 41 are main śatakas and remaining are secondary or sub-śatakas.
The chapters of this text are called by name 'Śataka'. In Nandī and Samavāyāṅga, while describing Vyākhyāprajñapti the word 'adhyayana' has been used and for main text word 'śata' has been used. Hence we can say 'adhyayana' and 'śata' are synonymous terms for the chapter. Śata means hundred hence that which is composed of hundred verses or questions and answers is called as śataka. In the present structure of Bhagavatī, this connotation does not hold well.
We find two versions of this text. One is brief and the other is descriptive. The elaborated edition possesses 125000 verses. Hence it is called as Savālakkhī Bhagavatī (the text with the volume of 1.25 lakh (125 thousand) verses). However, we do not find much difference between the brief and the elaborated editions. Brief edition makes references to other texts for more description, whereas in full version everything has been given in the text itself.[1]
This text is very voluminous and discusses several subjects. Mathematics, History, Geography, Astronomy, Metaphysics and many other subjects have been explored. We find a lot of information about this text in other writings. In Samavāyāṅga it is said that it compiles the questions asked by deities, ṛṣies, kings etc. and also elaborated expositions by Lord Mahavira. It also compiles the description of doctrines of jina and other philosophies, sentient beings (soul), nonliving beings, cosmos and trans-cosmos etc. Nandī also mentions about such topics with description but there we find no mention of questioning authorities.[2]
Analysis of the contents of Bhagvatī is really a tough job. Acharya Mahāpragya, while expressing its importance and the difficulties in its study states that, 'Present branches of knowledge have explored many new secrets. When we dive deep into this text, we find that these inventions of the modern and the post modern age have been explored long before. This text is an ocean of metaphysical facts. It composes an elaborate description about living and non-living beings. It seems as if no branch of world sciences has been left untouched in this text. It discusses them directly or indirectly. On metaphysics, we found no other text as voluminous as this one. Hence, analysing its facts is also a herculean task.[3]
This text is very important from various points of views. It contains detailed description on important facts of various subjects. From historical points of view, sections on Mankhali Goshalaka of ājīvaka tradition, Jamali, Shivarajarshi, Skandhaka Sanyasi etc. are important resource materials. From metaphysical perspective, sections on Jayanti, Madhuka Sramanopasaka, Roha anagara, Somil Brahmana, Kalavesiyaputta-disciple of Lord Parśva, Laities of Tungiya city etc. are worth-reading. In the mathematical zone, questions and answers of parśvapatyīya anagara etc. constitute valuable sources.[4]
In the time of Lord Mahavira, although there were multiple religious sects in vogue, yet people were free from fundamentalism. The ascetics and followers of one religion used to meet or visit others, and have discussions on metaphysical issues with ascetics or followers of other religions and traditions. If they found anything meaningful and worthy, they were free to accept it without any hesitation. In Vyākhyāprajñapti, there are several instances that reflect the religious open-mindedness or generosity among the people of those times. This text contains important chapters such as science of motion, creating several forms of body by bhāvitātmā (Spiritually uplifted souls having mystic powers), manufacturing food and different things through mystic sciences, creating thousands of duplicates out of one body by caturdaśapūrvīs, flying in the space by bhāvitātma, the breathing process of subtle beings such as those of earth bodied, water bodied beings etc. kṛṣṇarāji and tamaskāya (can be compared to black hole concept), motion in atoms, tele-communication, etc.[5]
This text is a representative canon of Jain metaphysics and ontology. Walter Schubring states that 'No other text has expressed a picture of Mahavira's character and activities as distinctly and clearly as Viāhapaṇṇatti does.[6]
Although the style is mainly conventional, Maurice Winternitz is also of similar opinion. He writes. ''This work gives a more vivid picture than any other work, about the life and work of Mahavira, his relationship with his disciples and contemporaries and his whole personality.''[7] The subject and contents of this āgama are very broad and significant as well. He writes that Bhagavatī gives a more vivid picture of the Lord's life, actions, his relationship with the disciples, his relation with the people coming into his contact and the whole picture of his personality, compared to such facts found in any in other text. The subject and contents of this āgama are very wide and significant.
No other texts furnished a picture of Mahavira's character and activities as distinct as that of the Viya. In spite of the style being mostly conventional
