God in Vedas and Upanishads

this is book about classification of karma


JAINA DOCTRINE OF KARMA
The Religious and Scientific Dimensions
Dr. N.L. Kachhara
Publisher
Dharam Darshan Sewa Samsthan
55, Ravindra Nagar, Udaipur 313003
Rajasthan, India
JAINA DOCTRINE OF KARMA
The Religious and Scientific Dimensions
Dr. N.L. Kachhara
First Edition
June 2005, 1000 copies
Publisher
Dharam Darshan Sewa Samsthan
(Religio-Philosophical Service Institution)
55, Ravindra Nagar, Udaipur 313003
Rajasthan, India
e-mail: nlkachhara@yahoo.com
Price Rs 35/-, US$ 5.0
Composing: Vinayak Graphics, Udaipur (Raj.), India
Printing: Puneet Offset, Udaipur (Raj.), India

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The Doctrine of Karma deals with the laws of nature that govern the lives of all organisms. All
religions and philosophical schools of thoughts in India who believe in rebirth have pronounced
this as the fundamental principle that connects our past, present and future. Though all schools
offer some explanation how this happens, the Jaina approach to this doctrine is unique as it is
based on scientific reasoning. The Arihantas who perceived the truth in its entirety presented the
details of the way in which this law operates.
The Doctrine of Karma has serious implications in our personal and social lives. An
understanding of this Doctrine can improve our moral, social and ethical behavior and foster
harmonious relationship at global level. Allegiance to any particular faith or belief is not necessary
to understand this Doctrine. Everyone seeking self-realization will find the propositions convincing
and logical.
There is a tendency now a day to question everything that is religious, firstly due to lack of
understanding of the true spirit of the religious tenets and secondly the advancements in physical
sciences are influencing the mind of every one. However, the religious doctrines backed by
science find easy acceptance and are valued.
This book does not give a detailed account of Doctrine of Karma, for that the reader must refer to
other texts on Jainism. The main objective of this book is to understand the nature and working of
the Karma and Tejas bodies, and establish a correlation between the Doctrine of Karma and the
existing body of scientific knowledge. To this end the basic principles of the Doctrine, as
promulgated by Jainas, the concepts of energy bodies, Nadis and Chakras given by Vedic and
western thinkers and the scientific principles of DNA, genome and bio photons have been
reviewed. A comparative study has given a clear understanding of the structure of Karma and
Tejas bodies and has shown that the scientific findings corroborate well with the religious
propositions. Further, it is seen that some of the questions in the areas of genetic science and
biophotonic theory puzzling the scientists have their answers in the Doctrine of Karma. No prior
knowledge of Jainism is necessary to follow the book.
Doctrine of karma is an important principle governing our lives. Knowing its subtler details is
interesting as well as gratifying. The fact that an automatic regulating process is working within us
that keeps record of our actions, thoughts and feelings and gives reward and punishment at
appropriate time for our good and bad deeds compels us to be conscious of what is right and
wrong and inspires us to take right and benevolent decisions. It is hoped that this small book shall
convince the readers of the scientific reality of the Doctrine of Karma and inspire them to lead a
truthful life.
The study undertaken in this book is just a beginning of scientific exploration of doctrine of
Karma. Further studies and research are required to know the science behind other aspects of
this Doctrine. The Jaina philosophy has strong logical and scientific basis which provides deep
insight into the phenomena taking place in nature and this can have important implications for
scientific progress.
Acharya Shri Kanaknandi ji gurudev has been a source of inspiration to me in writing this book.
Muni Mahendra Kumar ji has been very kind to go through the manuscript. I offer my obeisance
to both of them. My son Vinay has helped me in composing the book. Smt Sushila Kachhara my
wife, Sanjeev and Sonia Kachhara, my son and daughter-in-law, Kamal. S. Jain and Manju Jain,
my son-in-law and daughter have provided financial assistance in publication of this book.
My thanks are due to all of them.
N. L. Kachhara
Introduction
What you sow is what you reap.
This doctrine has universal acceptance, all religions and cultures in the world believe that a
person reaps good fruits for his good deeds and suffers in some way for his bad deeds. When the
fruits will be obtained is not known, it may be in the near or far future. How this happens, can we
know the process which is responsible for it? The answer is positive and we shall attempt to
understand this process. Science has explored the laws of nature that govern the processes
taking place in the physical world. Similarly, there are internal laws which govern the lives of living
organism. Jainism is the only religion in the world which has explored these laws and has given
an explicit description of the mechanism which inherently operates in every living being. The
entire process takes place at such a subtle level that it is neither visible to the eyes nor it is
perceivable by the normal intelligence of a person. Only the omniscient knows the true process
that is going on in every living being continuously and uninterruptedly. This process known as the
Doctrine of Karma, is the foundation of the Jain religion. The entire logic behind the Doctrine of
Karma is scientific, in the sense that it is based on the cause and effect principle. The discoveries
and findings of the modern science also fully support this doctrine. It is amazing to know that the
discoveries made by modern science with vast knowledge of physical laws and highly
sophisticated experimental facilities at its command agree with the observations made by
Arihants and Rishis by their supernatural internal power of examination. The law of uncertainty
says that position and velocity of a small particle like electron can not be known simultaneously
but this limitation does not apply to omniscient observers. They know the reality as it exists and
see the truth in its entirety. The Doctrine of Karma is based on the observations of the Arihantas
and it is as true as death.
How correct was Mr. Leadbeater when he said ``The way in which the Indians approach the
subject, and the way in which their books are written, are somewhat the reverse of ours. They
always descend upon it from above, as it were, and their great Rishis, scheming out the whole
plan of the universe, say with the calm certainty of knowledge ``Thus it must be.`` We on the other
hand, approach the subject from below, and patiently catalogue fact after fact over and over
again, venturing to draw our deductions only after comparing the results of varied and repeated
experiments and observations. But the point which I think should be of interest to you in India is
that although their observations are made from so different a direction, the results agree precisely
with the statements of your ancient books, thus offering a corroboration of the religious teachings
which ought specially to appeal to the younger generation, because it comes along the very line
in which their thought has been trained, the line of scientific enquiry.``
The Soul
To understand the doctrine of Karma we must first know about the soul and its characteristics.
The soul is different from the body. It is the soul which is providing the vitality and knowledge
required to make the body functional. Some people do not believe in the existence of the soul.
They must ask the question why a dead body which has all the physical parts and components
does not function? The answer is because the soul has left the body. It is the soul which
experiences the pleasure and pain, receives signals from the outside world through the sense
organs, thinks and takes decisions and provides vitality and knowledge for functioning of a
machine as complex as the body. The ``life`` in the body is due to the soul.
According to Jaina philosophy the soul is one of the six realities that constitute this universe. The
other important reality is the physical matter, both subtle and aggregate. The Jainas regarded
energy also as matter, pudgala, more than two and half thousand years back, the science came
to the same conclusion only in the twentieth century. A reality or a substance has three
properties. (1) It undergoes transformation and changes its form. Each form is called a paryaya.
(2) It has the property of destruction, that is one form is destroyed and the other originates and (3)
In the process of transformation and destruction the intrinsic nature of the reality is preserved that
is its basic characteristic is permanent and is not altered. Such properties are easily evident in
physical matter. For example when a substance changes its form from solid to liquid and to gas
the chemical composition does not change. So is the case with the soul. The soul leaves one
body on ``death`` and enters another body according to some well-defined rules. Here ``death`` only
implies that the soul leaves the present body, the soul in fact does not die. The soul is immortal
and only changes its form when it enters from one body to another. In this process the Karmas of
the soul are carried forward to the next body and the soul lives a life in accordance with these
Karmas. The Karmas are the impressions of the actions performed by the soul. We shall talk
more about it later.
The soul according to Jainas has the following characteristics.
1. It is beginningless and endless. Its origin cannot be known. It is immortal and cannot
be destroyed by any means whatsoever, not even by a hydrogen bomb.
2. It occupies the body like oil in a seed. That is why people confuse body with the soul,
but indeed they are different.
3. The soul contracts or expands according to the size of the body. In this process of
contraction and expansion the number of space points called pradesas of the soul remain
unchanged.
4. The soul is a non-physical entity, it is known only through its ability of knowing. The
soul is the knower. All the knowledge that exists in the world to day is due to the soul’s
power of knowing. For example, the discovery of the law of Relativity by Einstein was
because of the power of knowing of his soul.
5. The soul is the basis of knowledge, perception, power and pleasure experienced by a
living organism.
6. The soul is the source of innumerable kinds of power. The main powers are – power of
knowledge, power of vitality or potential, and power of determination.
7. The invisible soul is known by its ability of knowing. The soul is also known by
functions of the body like laughter, dancing, pleasure and pain, speech, movement, etc.
Without the soul these functions cannot be performed by the body.
8. The fine subtle matter, known as Karma Varganas (Variform) attracted by the soul
from the surroundings is converted into Karma.
9. The thoughts and actions of a person leave an impression on the soul. The
impressions are recorded on the Karma Varganas attracted by the soul. These Karma
Varganas constitute a material body known as Karma sarira or Karma body. This Karma
body containing the impressions accompanies the soul when it transcends from one body
to another.
10. The soul and the Karma body are always held together. The question who came in
existence first is meaningless like the question of the egg and hen.
11. The soul is a non-physical entity but behaves somewhat like a physical body so long
as the material Karma body is attached to it. On liberation the Karma body is dissociated
and separated and the soul comes in its pure state.
12. All souls are alike except for the Karma body which differs. This means that every
soul is at a different stage of development. Full development means liberation or
emancipation of the soul.
The souls are of two kinds the mundane soul (Jiva) and the liberated soul. The mundane
soul has Karma body attached to it and takes rebirth. The liberated soul has no Karma
body and does not take rebirth; it is free from the cycle of birth and death. Henceforth, by
soul we shall mean the mundane soul (Jiva).
In the absolute sense the soul has only one characteristic cetna or consciousness. The levels of
development of consciousness of souls are different and so each individual in the world is
different from others. Consciousness is the exclusive property of the soul and is not found in any
other substance. All liberated souls are alike but they preserve their individuality. The liberated
souls continue to have the power of knowledge and perception which, in fact, now assumes
infinite proportions. That is the knowledge, vitality, pleasure, perception of a liberated soul are
infinite. It has knowledge and perception of the entire universe and all its states, present, past and
future simultaneously. Each liberated soul is omniscient, omnipotent and experiences infinite
bliss. A liberated soul is perfect and independent and is not dependent on any other agency for
any thing. The Jainas, therefore, do not believe in God, in fact, each liberated soul is God or
parmatma.
The Karma
We shall now revert to the question, how the Karmas are formed and bonded with the soul. Let us
assume that a soul has Karma body attached to it. The past impressions on the Karma give rise
to kasayas or the passions. The passions are desires carrying feelings of love and hate or
attachment and aversion. There are four main types of passions – anger, pride, illusion or deceit
and greed. Based on degrees the passions can be further sub classified. These passions,
introduce impurities and aberrations in the soul. The abilities of the pure soul in the form of infinite
knowledge, perception, etc, are diminished when passions are introduced. Thus a mundane soul
has limited knowledge, perception, vitality and pleasure. The properties of the pure soul are said
to be obscured by Karma. A Karma is known by the particular properly it obscures. For example
the knowledge of the soul is obscured by knowledge obscuring Karma. More is the coverage less
is the power of knowing of an individual and vice versa.
A living being is engaged in some kind of activity. The action may be taken by the body, speech
or mind or some combination of these agencies. These actions and accompanying passions
induce vibrations in the soul. The nature of vibration depends on the type of action and the
magnitude of vibration depends on the degree of passion. Two things happen due to vibrations in
the soul. First, the Karma body vibrates on account of the principle of resonance. Second, the
vibrating soul attracts Karma varganas from the surroundings. The Karma varganas are a kind of
subtle matter energy particles assumed to be present all over the cosmos, perhaps in the form of
waves. The Karma varganas are agglomerates of Jaina atoms but are invisible to the eyes. An
atom called parmanu, according to jainas, is the smallest indivisible indestructible, particle of
matter. There is only one kind of parmanu in the universe and all other material atoms and
particles are aggregates of infinitely large number of parmanus. For example, the atoms of
various elements known to science are aggregates of infinite number of Jaina parmanus. The
Jains believe that the parmanu has not yet been discovered by science. We shall discuss about
the nature of Karma vargana later.
The Karma varganas bonding with the soul become part of Karma body and are called Karma.
This Karma is a group of specific vargana that carries the impression of a particular action and
which form a part of the Karma body. How long, these Karma remain in the Karma body? Each
Karma has a life and after that it separates out from the Karma body. The shedding of Karma
from the Karma body is known as Karma vipaka or nirjara. This will be discussed further in a later
section.
The shedding of Karma induces a particular bhava or feeling in the soul. Alternatively an
individual may induce some feeling in one’s self by own effort and cause the shedding of Karma.
The feeling thus is the consequence of change in state of the soul. When the soul changes from
state 1 to state 2 feeling originates. Conversely, the feeling can transform the soul from state 1 to
state 2. This is the key for the process of emancipation of the soul.
Now consider the case when nirjara of some Karma is taking place. The state of the soul is
changed and depending on the type of Karma a particular feeling is developed which in turn gives
rise to some specific thoughts, and the person acts accordingly. The accompanying passions
induce vibrations in the soul causing inflow of Karma varganas in the Karma body.
In this process two things happen simultaneously. First, some Karma are shed from the Karma
body and second some Karma varganas are bound with the Karma body forming new Karma.
Thus the Karma vipak and Karma bondage form a cyclic process as shown in fig. 1, in the same
cycle there is influx and out flux of Karma. If the influx is more than out flux there is a net gain of
Karma. If the out flux is more than influx a net loss of Karma takes place. Generally a person is
not careful in his actions and there is a net gain of Karma. Under such circumstances a person is
not able to reduce his Karma and the soul has to bear the consequences in the form of continued
cycle of rebirths and suffer sorrow and misery in each birth.
A question may be asked that what is the way to reduce or completely destroy the Karma? Briefly
the following ways have been suggested.
1. Observation. Observe the events as they occur without allowing the feelings to rise. Put up
with the pains and pleasures, good and bad,
FIG.1. The Karma Cycle
favourable and adverse situations with neutral attitude without reacting
to them. Do not allow the emotion to rise, just know and observe the events as they happen. In
the absence of feelings or passions new Karma will not be formed.
2. Penance. By undertaking penance the emotion are purified. This causes more out flux and
less influx of Karma. Whatever new Karma are formed are of good type which produce pleasure
and not pain on vipaka.
3. Meditation. Meditation is the best way of nirjara. Using the right kind of mediation the Karmas
can be destroyed.
Karma Bonds
There are four kinds of Karma bonds. These bonds describe the way in which the Karma system
operates.
1. Numerical strength of Bond (Pradesa bandh). A soul has innumerable pradesa or space
points. Truly speaking the soul is indivisible but for the purpose of theoretical explanation it is
assumed to have numerous space points. Numerable, innumerable or infinite number of Karma
varganas may bond with each soul pradesa depending on the strength of action. If the strength of
action is low, less number of Karma bond with each pradesa and so on. The pradesa bond
means the number of the Karma vargana binding with each soul pradesa. The bonding is uniform
over all the pradesas. Why such a large number of Karma varganas bond with each pradesa?
This is because only infinite number of Karma can obscure the ability of the soul. Further, only the
Karma in the active mode discharge this function as described below.
2. Nature of Karma bond (Prakriti bandh). There are various types of Karma, their nature is
identified by the particular property of the soul they obscure. There are eight main properties of
the soul and so there are eight main types of Karma. This is an important subject and is taken up
separately below.
3. Duration of bond (Stithi bandh). A Karma remains bound to the Karma body for a given
duration of time. The total duration consists of two parts passive and active duration. In the
passive period called abadhakala the Karma exercises no effect on the soul. In the active or
experience period the Karma manifests itself and the soul experiences the prescribed effect of
the Karma. For example when knowledge obscuring Karma rise, the power of knowing of the soul
is reduced. When the active period is over the Karma sheds and leaves the Karma body. The
passive period is not fixed and varies between two limits, the minimum limit and the maximum
limit. The passive period cannot be less than the minimum limit and cannot be more than the
maximum limit. The minimum limit can be about one or a few hours depending on the type of
Karma and the maximum limit is of few thousand years.
The duration of the passive period is fixed at the time of bondage of Karma some where between
the two limits depending on the strength of the passion, lesser the strength smaller is the
duration. The termination of the passive period is known as Karma vipak or the rise of Karma.
Now the Karma becomes active and gives its fruits, that is, it shows its prescribed effect on the
soul. The active period is much small as compared to the passive period. After the end of active
period the Karma separates from the Karma body and migrates to the surroundings in the form of
Karma vargana.
4. Intensity of bond (Anubhag bandh). What shall be the intensity of good or bad experience
when the Karma becomes active? This depends on the intensity of the bond which is pre decided
at the time of bondage of Karma. A strong passion binds high intensity Karma and vice versa.
Types of Karma
Each soul (Jiva) possesses innumerable qualities. In its purest natural state each soul is exactly
like another and is endured with eight main qualities.
1. Kevalajnana (Omniscience) Pure and perfect knowledge, the faculty of instantly
cognising , by direct experience, the contents of the whole universe which contains all
realities and nothing but reality, without any contradiction or discrepancy.
2. Kevaldarsana. Pure and perfect intuition (darsana) – the faculty of instantly
apprehending, by direct experience, the whole of real existence, without separation of
contents, as a system with total internal consistency and structure but without reference
to anything beyond.
3. Atmika Sukha. Self – generated blissfulness which transcends pleasure / pain and joy /
grief and which has no reference to anything outside the self.
4. Ananta Virya. Unfettered and unrestricted spiritual energy.
5. Ksayaka Samyaktva. Possession of complete truth.
6. Atal – avagahana. Eternal unchanging existence – freedom from migration.
7. Amurtatva – Total formlessness.
8. Agurulaghutva – Total parity with other pure souls.
On the other hand, all living organisms, with their souls defiled by Karma, have piecemeal and
fragmented knowledge, intuition and energy, possess perverted faith and embodied existence,
experience joy and grief and a limited life span and are therefore, subject to cycles of birth and
death. Karma infects and defiles all worldly organisms and veils, vitiates or obstructs the abovementioned
eight qualities of a pure soul and keeps it away from its supreme state of existence.
Accordingly there are eight primary types of Karma.
1. Knowledge obscuring (Jnanavarna) Karma obscures the pure and perfect knowledge.
2. Intuition – obscuring (Darsanavarana) Karma obscure the pure and perfect intuition.
3. Feeling – producing (Vedniya) Karma holds up the self-generated bliss and produces
pleasures and pain, joy and grief (in worldly life).
4. Deluding (Mohaniya) Karma produces delusion – metaphysical and ethical and :
(a) prevents the innate ability of belief in truth.
(b)destroys equanimity of conduct.
5. Energy - obstructing (Antaraya) Karma obstructs / suppresses the spiritual energy.
6. Life – span – determining (Ayusya) Karma determines the biological species as well as
the duration of life – span.
7. Body – making (Nama) Karma embodies the bodiless soul and determines the
diversities and individual traits.
8. Status – determining (Gotra) Karma determines the status and family conditions.
Each of these primary types is divided into several sub – types. The total number of sub- types is
148.
The eight types of Karma are divided into two categories.
(a) Ability Destroying (Ghatin) Karma – This group destroys and distorts the innate qualities of the
soul.
Four ghatin Karma are
(i) Knowledge – obscuring.
(ii) Intuition – obscuring.
(iii) Deluding.
(iv) Energy obstructing.
The ghatian Karma are further sub-divided into (a) Sarva-ghatin – fully destroying and (b) Desa
ghatin – partially destroying. Some sub-types of Karma are fully destroying kind and the other are
partially destroying kind. It may be mentioned that the fundamental quality of the soul is never
fully obscured. If that were the case, the soul would lose its soulness and become a non-soul or
non-living matter. Even as the densest and darkest cloud cannot completely obstruct the sun,
exactly so the Karma cannot obscure the total ability of knowledge and truth of the soul.
(b) Ability non-destroying (Aghatin) Karma. This group is unable to obscure any fundamental
quality of the soul but compels it to continue its worldly existence. Four aghatin Karma are:
(i) Feeling – producing (Satavedniya) and pain- producing
(Asatavedniya)
(ii) Body – making. It has the largest number of sub- types (93)
accounting for various forms of embodied existence. These Karma are
described in detail below.
(iii) Status-determining. It determines the diversities of, social and
genealogical status and has two sub-types – high status and low status.
(v) Life- span determining. It has four sub types which are identical to
gati-nama- Karma viz. sub-animal and animal life, human life, celestial
life and hellish life. This Karma determines the life span in each category.
Naam (Body Making) Karma
Naam Karma are the determining factors in deciding the place of birth like heaven, hell or earth,
the kind of organism on earth, the shape of body of the chosen organism, different organs of the
body, the body structure and look of the body, etc. There are 42 types of body making Karma
having a total of 93 sub types, the largest number of sub-types amongst all the types of Karma.
The next largest number of sub-types 28 is that of deluding (mohaniya) Karma.
The 42 types of body making Karma are as follows.
1. Gati Naam Karma. The 4 Gati Naam Karma determines the species of the living
organisms, viz. (i) sub - animal (such as plants) and animal world ; (ii) human beings; (iii)
celestial beings; and (iv) denizens of hell.
2. Jaati (specie) Naam Karma. The 5 Jaati Nama Karma determine the type of body of
the organism viz. (i) One sensed organism; (ii) two sensed organism; (iii) three sensed
organism; (iv) four sensed organism; and (v) five sensed organism. Some examples of
these organisms are:
(i) One sensed organism – different kinds of trees and plants.
(ii) Two sensed organism – conch, oyster, stomach worms, etc.
(iii) Three sensed organism – Bed bugs, earthworm, louse, ants,
scorpion, etc.
(iv) Four sensed organism – Bee, grasshopper, moth, fly etc.
(v) Five sensed organism – human beings, celestial beings, hellish
beings, lion, elephant, horse, cow, tiger, dog, snake, etc.
3. Body Naam Karma. There are 5 Body Naam Karma which construct five types of
bodies with the help of ahara vargana.
(i) Physical (audaric) Body Naam Karma. The physical Body Naam
karma enables ahara vargava to construct a physical body containing
fluids, blood, serum, bones, flesh and marrow.
(ii) Vaikriyika Body Naam Karma. The Vaikriyika Body Naam Karma
enables ahar varganas to construct a Vaikriyaka body (fluid like body)
having supernatural power. This type of body is possessed by celestial
beings and hellish denizens.
(iii) Aharak Body Naam Karma. The aharak Body Naam Karma enables
ahar vargana to construct aharak Body. This is a luminescent subtle
body used by yogis and Munis having special power for cosmic travel in
order to establish contact with liberated souls and seek their guidance in
difficult to solve cases.
(iv) Tejas Body Naam Karma. The tejas body Naam Karma enables
yogis and Muni’s having special powers to construct a tejas Body for
some specific purpose. The tejas Naam Karma are also responsible for
existence of a tejas body (electric body or vital body) in every organism.
(v) Karma Body Naam Karma. The Karma Body Naam Karma enables
Karmon varganas to construct a Karma Body in every organism.
4. Body Bond Naam Karma. The Body Bond Naam Karma enables the atoms and
molecules of a body to bond together. These Karmas are of 5 types providing bonds in
five types of bodies.
5. Body Union Naam Karma. Body Union Naam Karma cause conglomeration of body
matter so as to form a monolithic continuous structure of body after the atoms and
molecules are bound by Body Bond Naam Karma. These Karmas are also of 5 types for
five types of bodies.
6. Body Shape Naam Karma. For the type of specie of organism determined by Jaati
Naam Karma, the shape of that particular specie is determined by Body shape Naam
Karma. There are 6 sub-types of Body shape Naam Karma corresponding to six types of
body shapes as under:
(i) Symmetrical Body shape (Samchaturarsa body)
(ii) Nyagrodh Body Shape. Bodies having a structure like a banyan tree.
(iii) Swati (Pyramid like) Body shape. Bodies having a structure like a
mole tree, voluminous at bottom and thin at top.
(iv) Hunch - Back Body shape. Body having a hunch in the middle.
(v) Dwarf Body Shape.
(vi) Asymmetrical Body Shape.
7. Organ Naam Karma. Organ Naam Karma enables various organs to be formed in the
body. This Karma is of 3 sub-types for the three kinds of bodies – physical body.
vaikriyika body and aharak body.
8. Skeleton Naam Karma Skeleton Naam Karma determines the skeleton structure
consisting of bones and joints. There are 6 types of skeleton structures.
(i) Impenetrable and strong (like steel) skeleton structure
(ii) Very strong (like steel) skeleton structure.
(iii) Strong skeleton structure.
(iv) Mildly strong skeleton structure.
(v) Weak skeleton structure. The bones are very thin like nails.
(vi) Snake like skeleton structure. The bones are not jointed.
9. Pigment Naam Karma. Pigment Naam Karma determines the body colour of the
organism. The body colours are 5 – black, blue, red, yellow and white.
10. Odour Naam Karma. The odour Naam Karma determines the odour of the body. The
odour is of 2 types – fragrant and foul.
11. Flavour Naam Karma. The Flavour Naam Karma determines the flavour in the body.
The flavour is of 5 types – pungent, bitter, astrigent, acidic (tarmarind like) and sweet.
12. Touch Naam karma. The Touch Naam Karma determines the texture of touch of the
body. The touch is of 8 types – harsh, soft, heavy, light, smooth, rough, cold and hot.
13. Migration (Aanupurvi) Naam Karma. Transit Naam karma determines the shape of
the body in migration period between one life and the next. This shape is similar to the
shape of the physical body left by the soul.
14. Compaction (Agurulaghu) Naam Karma. Compaction Naam Karma determines the
extent of compaction of the body; the body can be heavy or light.
15. Self – Discomfort (Opghat) Naam karma. Self Discomfort Naam Karma produces a
body structure which causes discomfort to self. For example the horns of a reindeer,
large belly, etc.
16. Discomfort to others (Paraghat) Naam Karma – These Karma produce a body
component which can harm others. For example poison in the mouth of a snake, sting in
the tail of a scorpian, sharp nails and teeth in a lion, poison in a tree, etc.
17. Respiration Naam Karma. Respiration Naam Karma produces respiration system in
the body.
18. Heat Naam Karma. Heat Naam Karma produces heat in the body so that temperature
is maintained at a pre-determined level.
19. Light Naam Karma. Light Naam Karma enables bodies to produce light. This is the
cause of light in a glowworm.
20. Movement Naam Karma. Movement Naam Karma enables body to move on earth or
fly in sky. This is of 2 types – good looking movement like that of a lion, cow, etc and odd
looking movement like that of an ass, camel, jackal, etc.
21. Sub-human and Human Naam Karma. This Naam Karma is similar to Jaati Nama
Karma but it refers to animals and humans as a class (trasa).
22. Sthavar Naam Karma. The Sthavar Naam Karma determines birth as a sthavar
organism. The sthavar organisms are of five kinds – (i) trees and plants, (ii) earth bodied
organisms, (iii) water bodied organisms, (iv) air bodied organisms, and (v) fire bodied
organisms.
23. Gross (Badar) Naam Karma. Gross Naam Karma determines that the body will be of
gross type.
24. Micro (Sukshma) Naam Karma. Micro Naam Karma determines that the body will be
of micro type.
25. Developed Body (Paryapta) Naam Karma. This Karma determines that the body is
well developed and is not deficient in any way.
26. Undeveloped Body (Aparyapta) Naam Karma. This Karma determines that the body
is under developed and is deficient in some way.
27. Solitary Body (Pratyeka) Naam Karma. A solitary body is controlled by one soul.
Bodies of all organisms except some plants and vegetation are of solitary type.
28. Ordinary Body Naam Karma. This Karma causes an ordinary body to be formed. An
ordinary body is owned by more than one soul, for example algae has ordinary body.
29. Stable Naam Karma. Stable Naam Karma ensures that the body constituents like
fluids; blood, bone, flesh etc. are stable and balanced.
30. Unstable Naam Karma. Unstable Naam Karma develops a condition in which the
body will fall short of one or more of the above constituents.
31. Beauty Naam Karma. This Karma determines that the body shall be good looking,
beautiful or handsome.
32. Ugly Naam Karma. This Karma makes the body ugly looking.
33. Lucky Naam Karma. Lucky Naam Karma generates body conditions where luck
favours. This happens only in humans.
34. Unlucky Naam Karma. Unlucky Naam Karma generates body conditions where luck
does not favour. This happens only in humans. Both lucky and unlucky Naam Karma
operate with other Karmas to produce the particular result.
35. Good Voice Naam Karma. This Karma makes the voice of the organism good at
hearing or melodious.
36. Harsh Voice Naam Karma. This Karma makes the voice of the organism harsh at
hearing.
37. Attraction Naam Karma. This Karma determines that the body of the organism shall
be liked by others.
38. Repulsion Naam Karma. This Karma makes the body so that it is not liked by others.
39. Fame Naam Karma. This Karma makes the body such that others regard the
organism as virtuous.
40. Defame Naam karma. This Karma makes the body such that others regard the
organism as unvirtous.
41. Morphology Naam Karma. This Karma ensures that the organs and body parts of the
organism shall have appropriate size and right location.
42. Tirthankar Naam Karma. Tirthankar Naam Karma ensures that the body shall be worshipped
by others as Tirthankar.
The Rise of Karma (Karma Vipak)
The Karma vipak or the rise of Karma has a cause. The following are the causes.
(i) Object (Dravya). An object can cause the rise of Karma. The object can be living or
non-living. As the objects are perceived by our senses, the rise of Karma can be caused
in the following ways
a. Touch. Touch of objects such as hot and cold, soft and hard, smooth and rough, etc.
may develop specific feelings in the person.
b. Taste. Taste of a thing which we eat or drink develops a feeling in us. Various kinds of
food dishes, drinks and beverages, tobacco and drugs, etc have effects in two ways. First
the immediate effect in the form of taste and second, the more important effect, takes
place when they chemically act in the body system. Both these effects develop feelings in
the user.
c. Smell. Good smell is pleasant and bad smell produces aversion and may also be
harmful.
d. Vision. The sight of a near or dear produces a feeling of love and the sight of an
opponent produces a feeling of hatred. The sight of a ferocious animal produces fear and
sight of sweet – meat produces water in the mouth.
e. Hearing. Music and noise, words of love and hate, sweet and harsh words, sound of a
water stream and a storm, all arouse different kinds of feelings.
(ii) Place (Ksetra). When you go to a temple, cinema, vegetable market, Himalayas or a
battlefield different kinds of feelings are developed.
(iii)Time (Kala). Time is the agency for transformation. Chemical, physical and biological
changes in the body take place with time and they produce different feelings at different
times. The fruition of Karma is also time dependent. The time may become instrumental
in fruition of Karma even in the absence of any feeling.
(iv)Feelings (Bhava). The above three are external factors for development of feelings.
There are internal factors, and perhaps more powerful, which can produce feelings of all
kinds. These factors can be physical, mental or emotional.
a. Physical internal factor. The body is different from the soul but is regarded as internal
considering the whole system. The physical, biological and health conditions of the body
produce multitude of feelings in a person. Any deficiencies in physical structure,
biological malfunctioning or disorder, ailments and illness, etc produce feeling of pain.
Healthy conditions, beauty, good structure of body etc. may produce feelings of pleasure.
Even our outfits and what we wear influence our feelings. Any artificial change in the
physical structure and composition of the body may alter our feelings and produce a
different kind of experience.
b. Mental internal factors. Our mind is never silent, it is always thinking. We notice the
activities of the conscious mind only, what is happening in the sub-conscious mind are
not known to us. But the activities of both the conscious and sub conscious minds
influence our feelings. That is why sometimes we know the reason of our feelings and
sometimes we do not. The input through the physical sense organs is only one cause of
our mental activity. Even in the absence of such inputs the mind may generate thoughts
which produce feeling of pain, pleasure, fear, love, hate, anger, pride, kindness, violence,
attachment, greed, etc. and a person may be inclined to take a particular course of
action. Our own mental environment is a very important factor for the way we behave and
discharge our functions. Mental thoughts are in fact, obstructions in the path of spiritual
progress and one has to find ways to circumvent this mental state.
c. Emotional factors. Emotions at times can be so strong that it may change the course of
life of a person. We have well known examples of Valmiki, Angulimal, Tulsidasa, etc in
history whose lives totally changed on realization of wrong doings. Emotions directly attack
the Karma, strong emotions can cause significant nirjara and completely change the
personality of an individual. Bad emotions can push the soul towards hell and good
emotions can open the way to heaven. Emotions of a person are changed when selfrealization
of right and wrong occurs. Condemning own self for wrong doings and making a
determination to reform can advance a person on the path of spiritual progress.
Destiny and Karma
Is our destiny, fate or happening in the life solely determined by Karma? The answer is a definite
no. Because if it were so a soul will never come out of the Karma cycle. In fact there are five
operators which determine our destiny.
(a) The ability of the soul. The ability of the soul is immense and no amount of Karma
can completely obscure it. The soul is like a king and the Karma his courtiers. Howsoever
powerful the courtiers are the king can exercise his discretion and make appropriate
decision. What is needed is determination. The power of the soul is so great that if a
person is determined to proceed on the path to emancipation, the Karma would go in the
silent mode and wait for the onslaught by the soul. The soul with powerful action can
destroy the Karmas and pave the way for liberation. This, however, should not imply that
every soul can achieve this feat. Only in very rare case the determination is so strong that
the might of Karma can be defeated. Generally, the Karma dictate the imprisoned king,
the soul.
(b) Circumstances. We have no control over the circumstances. The Karma has access
to the soul only. We have to adjust ourselves according to the circumstances. The Karma
has no role in choosing the wife or husband, sons or daughters, meeting or departing,
loss or profit, etc. Similarly the natural calamites like floods, draughts, storms,
earthquakes, etc. have nothing to do with our Karma. The government policies and rules
are based on considerations other than our Karma. In essence, the destruction and
production of anything other than our self is governed by their own causes and is not
connected with our Karma.
(c) Time. Time is an independent operator. It affects everything in the universe including
our lives. Some events are time dependent and bear no relationship with our Karma. As a
subject we have to put up with such events.
(d) Karma. Karma is the most important operator in our destiny. It plays the major role in
deciding the course of our life. Three ways were suggested earlier to reduce the role of
Karma, viz; acting as a neutral observer, penance and meditation.
(e) Initiative. By taking proper initiatives a person can change the course of his life which
otherwise would be guided by Karma. Right initiative provides means in our hands to shape our
destiny according to our will. What is needed is a strong determination, courage, untiring efforts,
self – confidence energy and faith. Napoleon Bonaparte built his future by his own determination,
hard work and confidence. You can be an architect of your destiny by inculcating such virtues. As
per the Jaina theory the bonds of Karma can be changed by proper initiatives. It is possible to
have early rise of Karma, the intensity of action of the Karma can be reduced, and the nature of
Karma can be changed in some cases, etc. by taking positive initiatives. The choice is with you.
All great men in the world have fought with their Karmas and won. Greatness is not a gift, it is
earned by hard work, perseverance, dedication and determination. This is the way to defeat the
Karma and to shape the future. In the absence of proper initiatives the Karma is the master of
your destiny.
The Anatomy of the Body system
A living being commonly has three bodies – physical (audarik) body, tejas body and Karma body.
The physical body can be sensed but the other two bodies, tejas and Karma, are invisible. The
physical body is the subject of science and has been studied in great detail. The Karma body
contains Karma as we now know. The tejas body has two important functions to perform: (1)
Management of the body systems, and (2) To support and provide control on the physical body.
These functions are discharged with the help of prana energy and other systems as described
below. This life force has been called as pranamaya kosha by Yogacharyas and as vital body or
bioelectric plasma by scientists: The tejas body receives prana energy through breathing.
Obstruction in the inflow of prana energy stops functioning of the body systems resulting in death.
The Karma body and the tejas body never depart and both of them are always in union with the
soul. This union is maintained till the soul attains the state of emancipation. The Karma body and
tejas body together are referred to as subtle body (Suksma Sarira). The liberation of the soul is, in
fact getting freedom from the imprisonment by these two bodies. The subtle body is not visible to
the eyes but it has been photographed by Kirlian photography. This special kind of photography
has shown that a luminous body leaves the physical body at the time of death. This luminous
thing is the subtle body.
Besides the above three kinds of bodies there are also two other bodies – the vaikriyaka body
and aharaka body. The aharaka body is employed by yogis in very special cases for some
specific purpose. This body is also luminous in nature.
Figure 2 shows the schematic arrangement of the three bodies and the connections between
them. The soul is at the centre of existence. Its consciousness transcends and manifests in all the
three bodies. The soul vibrates under the influence of passion. The soul is completely surrounded
by the Karma body and the vibrations have to pass through it. In this process the vibrations are
``colored`` by the Karma present in the Karma body. This means that the vibrations coming out of
Karma body, known as adhyvasaya, possess the characteristics of the Karma which are acting at
that instant. Thus the vibrations of the soul are coloured by the qualities of Karma.
FIG.2. The three body system
The adhyasaya waves now enterthe tejas body. On interaction with the tejas body the
adhyavasaya are transformed into another kind of waves called lesya. The lesya are color
sensitive and produce bhava or feelings in us. Some of the adhyvasaya bypass the tejas body
and directly enter the brain in the physical body. The interaction of adhyavasaya with the brain
produces citta which is the physical imprint of all our past memories and impressions.
The adhyvasaya themselves form the subtle citta and comprise of the following four divisions (1)
Non-righteousness or perversity (mithyatva) (2) Non- restraint (avirati), (3) Non-vigilance
(pramada) and (4) Passions (kasaya). These adhyavasayas make up our personality. The nonrighteousness
develops distorted vision so that we are not able to see the things in the right
perspective. The non- restraint character develops desires in us which produce greed and greed
based habits. The non- vigilance aspect of the citta develops attachment or delusion. These are
all our internal creations and have no relationship with our physical body, brain or mind. These
characteristics originate from adhyasaya or Karma and manifest in the physical citta or the brain.
The mind now works in accordance with this citta. The mind is not the source of our thoughts but
is only a mouthpiece of the subtle citta.
Adhyasaya are present in all living organism. The mind is developed in human beings and some
other five –sensed beings. The adhyasaya dischange the functions of mind in rest of the living
organisms. Adhyasaya are the means of harvesting the knowledge of the soul. The body cells,
according to science are the source of knowledge in living organism who do not have brain or
mind. This implies that adhyavasaya present in the body cells are the source of knowledge.
These adhvasaya may be pure or impure. In case of impure adhyasaya the organisms without
brain or mind can also have bondage of Karma. This happens in some plants and in organisms
having one, two, three or four senses.
The lesyas produce feeling which interact with the endocrine glands and influence the secretion
of hormones. The hormones mix with the blood and reach the nervous system and the brain
which manage and control our, emotions, thoughts, speech, conduct and behaviour. Thus the
Karma acting through lesya and hormones determine our personality and traits. The endocrine
glands provide a transformer that establishes connection between the subtle body and the
physical system. These glands thus convert the signals of the soul into chemicals which finally
control the body and mind.
Our feelings and emotions are products of adhyvasaya. Our thoughts are based on our feelings
and emotions and do not have independent existence. Thoughts rise and subside with feelings.
We can exercise control on our body, mind and speech but the feeling are beyond our control.
The bhava, in fact, need purification and refinement, once purified there will be no need of
control.
Lesya provide connection between the subtle body and the physical body. They work in both
directions. They pick up the signals from the soul through adhyvasaya and produce our feelings
and through it transmit the message to the mind and body. On the other hand whatever is
performed by mind, speech and body is communicated by lesya to the Karma body. Thus the
entire communication between the subtle body and the physical body is through lesya.
The lesya are of two kinds – dravya (physical) lesya and bhava (non-physical) lesya. The physical
lesya are waves and the bhava lesya are aberrations of the soul. The physical lesya in the form of
waves have colors and are classified on that basis. There are six main kinds of lesya.
(1) Krishna lesya – Color is dull blackish
(2) Neel Lesya – Color is dark blue
(3) Kapot lesya – It has pigeon like color.
(4) Tejo Lesya – Color is bright red.
(5) Padma Lesya – Color is bright yellow.
(6) Shukla Lesya – Whitish bright color.
Each kind of lesya represents some specific qualities in a person. The first three types are the
malevolent lesyas and indicate negative qualities. The last three types are benevolent lesyas
indicating positive qualities in a person. A person can have different lesya at different times
depending on his current bhava but only one lesya is present at any time. Human beings and
animals can have all the six lesya. Hellish beings have only malevolent lesya and celestial beings
have only benevolent lesya.
Lesya are influenced by colors. Colors have a profound effect on our feelings and thoughts.
Psychologists can assess the characteristics of a person based on his liking for color.
The Energy Bodies and Aura
We have stated earlier that the Tejas body is always attached to the soul and performs two
important functions viz. management of the body systems and providing support and controls for
the same. What is the structure of tejas body and how these functions are performed is not
clearly spelt out in Jaina books. A concept parallel to tejas body was developed in India by Vedic
Rishis, in the form of panch (five) kosha, and latter by western thinkers as energy bodies. We
briefly review these concepts here and observe that there is considerable similarity between tejas
body and energy bodies.
Five Kosha – Rishis discovered that a human being has five subtle bodies or kosha. These kosha
are generally in under developed condition, but can be developed by yogic practices. In the
developed state these koshas produce many abilities in the person. The five koshas are
annamaya kosha, pranamaya kosha, manomaya kosha, vigyanmaya kosha and anandmaya
kosha. A developed annamaya kosha promotes good health, long life and long lasting youth. A
developed pranamaya kosha produces courage, velour, bravery, genius and splendors in the
person. The personality becomes magnetic and the scope and power of personal influence is
increased. Awakening of manomaya kosha enhances the wisdom, foresightedness and
intelligence of a person and he is able to maintain balance and patience during ups and downs in
life. A developed vigyanmaya kosha makes the person gentle generous, open hearted, angel like.
In the advanced stage of development a person acquires special abilities, like super natural
powers, telepathy and clairvoyance. When the ananadmaya kosha is developed the thoughts and
actions of a person reach a level where he continuously experiences bliss and peace of highest
order. He is now above all worldly affairs and enjoys heavenly conditions in this very life.
The western thinkers have described the Human Energy Field or the Aura. According to them the
Human Energy Field is a complex combination of overlapping energy patterns which define the
unique spiritual, mental, emotional and physical makeup of an individual. According to one school
of thought a five – layer energy body system describes the Human Energy Field. In this system
the physical body is counted as an energy body since all matter is ultimately made up of energy.
Also of importance is the fact that the higher subtle energy bodies overlap and interpenetrate the
physical body. In much the same way as many different TV signals exist around us in the same
space simultaneously and can be individually identified by a specific frequency, the overlapping
subtle energy bodies (which are also defined by different frequencies) also penetrate into the
same space as our physical body. The five energy bodies are:
1. The Physical Energy Body. The physical body is the densest form of energy that our
soul uses to explore its environment and interact with other. By the densest form, it is
meant that the vibration patterns of the physical body are of a frequency low enough to
be seen by our eyes (they are within the spectrum of visible light), heard by our ears
(about 30 to 15000 hertz), and experienced with the senses of touch, taste and smell
which are within the ``frequency compatibility`` of our physical body.
2. The Etheric Energy Body. The etheric body is the first energy body having frequency
above the physical body. It exists within the physical body, and extends outwards about
an inch outside the skin of the physical body. Its purpose is to form an energy template or
matrix for the development, maintenance and repair of the physical body. The etheric
body contains a vibrational energy counterpart for each organ, blood vessel and bone
found in the physical body. Indeed, the etheric body contains the energetic blueprint for
the pathways that guide the location and development of every cell of the physical body.
Our physical bodies exist only because of the vital (etheric) field behind them. This
etheric field exists prior to, not a result of, the physical body.
Since the etheric body is the physical body’s blueprint, the two are very closely related.
The energetic vibrations of the etheric body determine the pattern for not only the
physical tissues and organs, but also the state of health of those tissues and organs. If
the vibrations are not clear and pure, this disharmony will be reflected in the physical
body as disharmonious function – what we call disease. An illness can appear in the
energy field weeks and months before it appears with physical body.
3. The Emotional (Astral) Energy Body. The emotional body contains the emotional
patterns, feelings and vibrations that determine our personality, and also how we feel
about ourselves and interact with others. If we are constantly angry, always feel helpless,
or are consistently fearful, these patterns or vibrations get locked in our emotional energy
field and become a part of our personality. This determines to a very large extent how we
interact with others on personal, social, and cultural levels.
The emotional body generally follows the shape of the physical and etheric bodies, but is
somewhat more amorphous and fluid, and extends from one to about three inches
outside the physical body. It contains energy ``blobs`` of all colors of the rainbow,
depending on the specific feeling or emotion. Highly charged feelings such as love, hate,
joy, and anger are associated with energy blobs that are bright and clear, while confused
feelings are darker and muddier.
4. The Mental Energy Body. The mental body contains the structure and patterns of all
the thought and belief systems that we consider as true. And there is very strong,
connection between the mental and emotional bodies. Although a thought or idea can in
itself be very powerful, our reactions to those thought carry even more energy, and
different people will react differently to the same thought.
The mental body usually appears as yellow light radiating around the entire body from
head to toe, and extends from three to eight inches beyond the physical body. Within this
area, individual thought form appear as small blobs of light of varying form and intensity.
5. The Spiritual (Causal) Energy Body. The spiritual body (i.e., all vibrational patterns is
octaves higher than the mental body) contains all the information related to our
experiences, and reflects our consciousness of all that has been learned and
experienced. It contains our higher intentions, our sense of what is right and wrong
(``conscience``), and our desires to increase our awareness of our purpose, place and
mission for this lifetime.
The five energy bodies make up one’s Human Energy Field, or aura. Its outer shape
appears roughly egg shaped and extends out to perhaps 1 ½ to two feet beyond the
physical body; however this shape can be extended even further or contracted closure to
the physical body depending on the situation the person is experiencing. For example
when a person is feeling emotions of unconditional love, the aura may extend to several
feet and radiate bright hues of gold or white. But if the same person is feeling threatened
physically or emotionally, the entire aura may collapse to a much denser pattern within
only a few inches of the body.
DNA and Genome
Prana energy operates in the body as an open system, which is not limited to the body’s physical,
mental or emotional systems. As we breathe, prana is drawn into the nose and is distributed into
the body by specific unseen channels called Nadis There is the main Nadi system which
connects the 7 major Chakras (consciousness centers) to each other and 72000 other different
Nadis. The 72000 Nadis are divided into 2 different types of channels:
1) The invisible channels which are the channel mind.
2) The visible channels which includes the nerves, muscles, arteries, veins, cardio
vascular system, lymphatic system and the acupuncture meridians in the body.
The Chakras work with both visible and invisible energies. The 7 major Chakras reside and work
in the cerebrospinal (brain-spine) system inside the spinal column and are connected to the main
Nadi system (Shushumna). This is where the Chakras control the functioning of the entire body.
The Shushumna is centrally located and is the only Nadi that passes through the spinal column.
This main Nadi system is divided into 3 Nadis of which one channel rises in the spinal column
and two channels reside in the brain. The Shushumna usually remains dormant when other Nadis
are active and subsequently flows when the other Nadi, are restrained. This happnes when are
breathe in prana through both nostrils. We only breathe through both nostrils about ten breaths in
every hour, at dawn and at dusk. Chakras are active at all times. They are influenced by the
energy elements of water, fire, earth, air and void space (akasha). The energy elements produce
different physical, emotional and psychic states. The elements move inside the body through the
breath and produce chemical changes via the endocrine glands, which mix these secretions into
the blood instantaneously.
The first 5 major Chakras, located in the spinal cord, are the building blocks of psychophysical
existence for the five senses, vision, taste, sound, smell and touch. Chakras have a definite
relationship to the physical body and its functions. Each of the first five major chakras is
connected to a specific sense organ and stores psychophysical energy, which then flows to all 7
major chakras from one chakra to another when activated by the breath.
A major Chakra resembles a spinning wheel when looking directly into the Chakra. However,
viewed from the side it looks more like an energy vortex somewhat resembling the shape of a
tornado. This energy funnel is tight and compact near the surface of the skin, and gradually
widens as it extends outside the physical body to the outer edge of the aura. Each major Chakra
from the root to brow has three or four vortices associated with it: one spiraling upward, one
downward towards the earth, one out the front of the body and one out through the back of the
body in some cases. The upward projecting vortex from one Chakra and the down ward
projecting vortex of the Chakra just above it join to form an energy column that run vertically
through the physical body from the bottom of the spine (Root Chakra) up in front of the spine and
out through the top of the head (Crown Chakra) The Crown Chakra has two vortices, one opening
upward towards the heavens, and one projecting downward into the energy column running
through the body.
When a Chakra is ``healthy and balanced`` its front and rear vortices spin in a circular motion.
However, if there is a disturbance or blockage in the flow of energy within a Chakra, the circular
motion may become elliptical or, in extreme cases, severely flattened on its sides. Each Chakra
has its own specific ``frequency`` or rate of spin, with the lowest rate of spin in the Root Chakra,
and steadily increasing up to the highest rate of spin in the Crown Chakra.
The purpose or function of the human Chakra system is to take in higher – dimensional energy
from the Universal Energy Field all around us and translate or step down its frequency of vibration
to that which can be used within the physical body. Each major Chakra vibrates or spins at a
different rate, and each Chakra will absorb energy from the UEF that is harmonically related to its
own frequency Thus energy from several frequency band within the UEF is absorbed by the
different Chakras and is directed by the Nadis to those organs with which that Chakra is
associated.
Many minor Chakras are also located throughout the body, and are usually associated with joints
such as the knee, shoulder, elbow, etc. Additional minor Chakras are found in the palms of both
hands and the soles of the feet, the ends of the fingers and toes. These minor Chakras appear as
spikes of energy emanating from the body rather than the spinning vortices of the major Chakras.
Table 1: Major Chakras and Associated Organs and Glands.
The cell is the fundamental structural and functional unit of all living organisms. There are certain
differences between the cells of different living beings as well as the cells in the different part of
the living organism. All cells contain a fluid called cytoplasm and a nucleus, and are enclosed in a
cell membrane. Operations within the cells and the coordination among various cells make the
being live. The life of all the living beings is, therefore, based upon the working of the cells.
The nucleus of a cell contains a chemical DNA (deoxyribonucleic acid). All the instructions
needed to direct the activities of cell are contained within the DNA. DNA is a polymer The
monomer units of DNA are nucleotides, and the polymer is known as a ``Polynucleotide.`` There
are four different types of nucleotides found in DNA, differencing only in he nitrogenous base. The
four nucleotides are adermine (A), guanine (G) cytosine (C) and thymine (T). DNA from all
organisms is made up of the same chemical and physical components. The DNA sequence is the
particular side-by-side arrangement of bases along the DNA strand (e.g. ATTCCGGA). This order
spells out the exact instructions required to create a particular organism with its own unique traits.
The DNA is normally in the form of a double strand (double helix) where the second strand is
complementary to the first strand. That is, in the second strand a sequence such as AGCTTT is
replaced by TCGAAA which carries the same information.
The genome is an organism’s complete set of DNA. Genomes vary widely in size: the smallest
known genome for a free-living organism (a bacterium) contains about 600000 DNA base pairs,
while human and mouse genomes have some 3 billion. Except for mature red blood cells, all
human cells contain a complete genome.
DNA in the human genome is arranged into 24 distinct chromosomes, physically separate
molecules that range in length from about 50 million to 250 million base pairs. Each chromosome
contains many genes, the basic physical and functional units of heredity. Gregory Mendel was the
first to realize through extensive experiments with breading of peas that at the lowest level,
inheritance is binary, and that there is a minimum unit of inheritance now known as a ``gene``.
Genes are specific sequences of bases that encode instructions on how to make proteins. Genes
comprise only about 2% of the human genome, the remainder consists of non coding regions,
whose functions may include providing chromosomal structural integrity and regulating where,
when and in what quantity proteins are made. The human genome is estimated to contain about
30000 genes.
Gregory Mendel showed that the characteristics of parents are passed on to their offspring
through genes These genes might produce visible characteristics in offspring, or might be carried
for possible transmission to another generation. The children of one set of parents do not inherit
all the same characteristics.
The union of two cells, the egg from the mother and the sperm from the father is the beginning, of
new individual. These two cells like all other carry within them material that forms a definite
number

After read this book I hope that anyone can understand that this philosophers almost
Mathematisation of theory of karma. so if anybody talk that “you get anything as a
Result of your past karma then it is so much simplification of theory

continued from previous post................

indifference. This manifests itself chiefly in the attitude towardss belief; without love and hatred towards
the doctrine of th Jina, the misra embraces mixed belief by mingling true and flse. If the time of the stay
on this stage is over, the jiva attains, according to circumstances, the false or true belief.
cognition: ½ Mati-, sruta-, avadhi-jnana; ½ Mati-, sruta-ajnana; vibhanga-jnana; caksur-, acaksurdarsana,
½ avadhi-darsasana.
activity: 4 man0-, 4 vag-, as well as audarika- and vaikriya-yoga.
leshya: akk 6.
conduct: avirati
belief: mixed belief.
cause of bondage: 43, i.e. all except mithyatvas, 4 anantanubandhins, audarik-misra-, vaikriya-misra-,
aharak-, aharakmisra-, karmana-kaya-yoga.
bandh: 74 prakrits. From the 101 of the preceding gunasthana the 25 mentioned above are to be
deducted. Besides that, the two still remaining ayus cannot be bound here, because the jiva cannot die on
this stage, and because, also, a clear tendency of will which could be decisive for the binding of a certain
ayus, is not existing.
udaya and udirana: 100 prakrits. From the 111 of the preceding gunasthana the 9 mentiones are deducted.
Besides, there is no ealization of the the 3 still remaining anuourvis, because the jiva does not die
here.Misra-samyaktva has udaya in this gunasthana, and must be added.
Table of bandha udaya satta of k.s
1. jnanavarana 5 5 5
2. darsanavarana 6 4, 5 9
3. vedaniya 1 1 2
4. mohaniya 17 7c, 8b, 9a 28, 27, 24
5. ayus 0 1 1
6. naman 28a, 29c, 30 cdefg, 31 b, 29nop 92, 88
7. gotra 1 1 1
8. antaraya 5 5 5
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Beyond this gunasthana, mixed belief has no more udaya and udirna.
AVIRATA-SAMYAGDRSTI-GUNASTHANA.
To this gunasthana belong beings who possess the true belief and who therefore know
what is good and evil and who believe renunciation worthy of being striven after, but who,
on account of the realization of the apratyakhyanavarana-kasayas, are not capable of
practicing self-control. They are either without sreni (sreni-rahita), or they ascend here the
upasama- or ksapaka-sreni. The duration of this gunasthana, lasts in the minimum the
fraction of a muhurta; in the maximum, 33 sagaropamas, or even more.
cognition: mati-, sruta-, avadhi-jnana; caksur-, acaksur-, avadhi-darsana.
activity : all except aharaka- and aharaka-misra-kaya-yoga.
lesyas : all 6.
belief : ksayopasamika, aupasamika, or ksayika-samyaktva.
conduct : avirati.
cause of bondage: 46. To the 43 of the preceding gunasthana are to be added
audarika-misra, vaikriya-misra, and karmana -kayayoga; because an avirata can die, and is
active with his karman body on the way to his new birth.
bandha : 77 prakrtis. To the 74 of the preceding gunasthana are to be added tirthakara as
well as human and celestial anupurvi, the former, because samyaktva, the cause of it, is
existing; the latter, because death is possible here, and a sufficiently marked tendency of
will is existing.
udaya and udirana: 104 prakrtis. From the 100 of the preceding gunasthana, mixed belief
is to be deducted; the lower samyaktva and the 4 anupurvi however are to be added.
satta: in general 148. When the 4 anantanubandhins and the 3 darsana-mohaniyas are
annihilated, 141.
Table of bandha udaya satta of k.s
1. jnanavarana 5 5 5
2. darsanavarana 6 4, 5 9
3. vedaniya 1 1 2
4. mohaniya 17 6c, 7d, 8c, 9b 28, 24, 21, 23, 22,
5. ayus 1 1 1, 2
6. naman 28a, 29c, 21cd, 25cd, 26ef, 27bc, 92, 88, 93, 89
29d, 30c 28bcdef, 29cdefghi
30cdefg, 31b
21fg, 25fg, 27fg, 28klm
29 nop, 30k
21d, 25 d, 26f, 27c, 28de
29ghi, 30 fg
21f, 25f, 27f, 28kl, 29no,
30k
21g, 25g, 27g, 28m, 29p
7. gotra 1 1 1, 2
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8. antaraya 5 5 5
Beyond this gunasthana the following prakrtis have no more bandha, or udaya and
udirana.
bandha: 4 apratyakhyanavarana-kasayas; human state, anupurvi, ayus; 1st firmness of the
joints, physical body and limbs.
udaya and udirana: 4 apratyakhyanavarana-kasayas, celestial and infernal state, anupurvi
ayus; animal and human anupurvi; transformation-body and limbs, unsympathetic,
unsuggestive, shame.
DESAVIRATA-SAMYAGDRSTI-GUNASTHANA.
In this gunasthana partial self-control exist. The stay in it lasts in the minimum the fraction
of a muhurta; in the maximum somewhat less than a purvakoti. The beings in this stage are
either without sreni, or ascend the upasama- or ksapaka-sreni, or are on them.
cognition: mati-, sruta-, avadhi-jnana; caksur-, acaksur-, avadhi-darsana.
activity: 11 yogas i.e. all except aharaka-, aharaka- misra, audarika-misra- and
karmana-kaya-yoga.
lesyas : all 6.
belief : ksayopasamika, aupasamika or ksayika samyaktva.
conduct : partial self-control.
causes of bondage: 39, i.e. the 46 of the preceding gunasthana without the 4
apratyakhyanavarana-kasayas, audarika-misra- and karmana-kaya-yoga, as well as
without the avirati, which refers to the injury done to beings with movable bodies.
bandha : 67, i.e. the 77 of the preceding gunasthana without those separated at the
termination of it.
udaya and udirana: 87, i.e. the 104 of the preceding gunasthana without those separated at
the termination of it.
satta : in general 148. When the 4 anantanubandhins and the 3 darsana-mohaniyas are
annihilated, 141.
Table of bandha udaya satta of k.s
1. jnanavarana 5 5 5
2. darsanavarana 6 4, 5 9
3. vedaniya 1 1 2
4. mohaniya 13 5b, 6b, 7b, 8a 28, 24, 23, 22, 21
5. ayus 1 1 1, 2
6. naman 28a, 29d 25cd, 27bc, 28cef, 29efhi, 92, 88, 89
30cdefg, 31b
25d, 27c, 28ef, 29hi, 30fg
7. gotra 1 1 1, 2
8. antaraya 5 5 5
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Beyond this gunasthana the following prakrtis have no more bandha and udaya or udirana.
bandha: the 4 pratyakhyanavarana-kasayas.
udaya and udirana: the 4 pratyakhyanavarana-kasayas, animal state and ayus; cold
splendor, low family surroundings.
PRAMATTA-SAMYATA-GUNASTHANA.
In this gunasthana complete self-control has been achieved, although this is disturbed
through negligence (pramada), produced through realization of the flaming-up passions, of
sleep, etc. The duration of the stay on this stage lasts in the minimum 1 samaya, in the
maximum the fraction of a muhurta. If somebody dies after 1 samaya, he becomes an
avirata; if he dies after the fraction of a muhurta, he becomes a desavirata. If the
antarmuhurta, however, has passed without incident, the jiva goes into the
apramatta-gunasthana, where he remains for the fraction of a muhurta, in order to return
once more into the pramatta-gunasthana; then this operation begins anew. This wavering
between the 6th and 7th gunasthana lasts in the maximum somewhat less than a purvakoti.
This refers to the munis who have ascended no sreni; if the upasama- or ksapaka-sreni is
ascended, or continued, such a wavering does not take place. cognition: mati-, sruta,
avadhi-, manahparyaya-jnana; caksur-, acaksur-, avadhi-darsana.
activity : 13 yogas, viz. 4 mano-, 4 vag-, as well as audarika-, vaikriya-, vaikriya-misra,
aharaka- and aharaka - misra - kaya - yoga.
lesyas : all 6.
belief : ksayopasamika, aupasamika or ksayika-samyaktva.
conduct : samayika, chedopasthapana, pariharavisuddhi.
causes of bondage: 26, i.e. the 39 of the preceding gunasthana without the 4
pratyakhyanavarana-kasayas, and the 11 still remaining kinds of avirati; to be added are
aharaka- and aharaka-misra-kayayoga, as here samyama is achieved.
bandha : 63 prakrtis, i.e. the 67 of the preceding gunasthana without the 4
pratyakhyanavarana-kasayas.
udaya and udirana : 81 prakrtis, i.e. 87 of the preceding gunasthana, without the 8 which
reach their end there ; to be added are translocation-body and its limbs.
satta : in general 148; if the 3 disturbances of belief and the 4 life-long passions are
annihilated, 141.
Table of bandha udaya satta of k.s
1. jnanavarana 5 5 5
2. darsanavarana 6 4, 5 9
3. vedaniya 1 1 2
4. mohaniya 9 4, 5a, 6a, 7a 28, 24, 23, 22, 21
5. ayus 1 1 1, 2
6. naman 28a, 29d 25de, 27cd, 28eg, 29h, 30f 92, 88, 93, 89
7. gotra 1 1 1, 2
8. antaraya 5 5 5
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Beyond this gunasthana the following prakrtis have no bandha, udaya, or udirana.
bandha: asata-vedaniya, disliking, sorrow, flexible, unpleasant, shame.
udaya : the 3 worst kinds of unconsciousness; translocation-body and limbs.
udirana: the 3 worst kinds of unconsciousness, sata- and asata-vedaniya;
translocation-body and limbs, human ayus.
APRAMATTA-SAMYATA-GUNASTHANA.
In this gunasthana complete self-control without negligence is existing. It lasts 1 samaya
till antarmuhurta. (For the details see the foregoing gunasthana).
cognition: mati-, sruta-, avadhi-, manahparyaya-jnana; caksur-, acaksur-, avadhi-darsana.
activity : 11 yogas i.e. the 13 of the preceding gunasthana without vaikriya-misra-and
aharaka-misra-kaya- yoga.
lesya : fiery, lotus-pink, white.
belief : ksayopasamika, aupasamika, ksayika samyaktva.
conduct : samayika, chedopasthapana, pariharavisuddhi.
causes of bondage: 24, i.e. 26 of the previous gunasthana without vaikriya-misra- and
aharaka-misra-kaya-yoga.
bandha : 58(59) prakrtis. From the 63 of the preceding gunasthana those separated at
its termination, eventually also the celestial ayus, are deducted. To be added are
translocation-body and its limbs.
udaya : 76 prakrtis, i.e. the 81 of the preceding gunasthana without the 5 there
separated.
udirana : 73, i.e. the 81 of the preceding gunasthana without the 8 there separated.
satta : generally 148, if the 3 disturbances of belief and the 4 life-long passions are
annihilated, 141.
Table of bandha daya satta of k.s
1. jnanavarana 5 5 5
2. darsanavarana 6 4, 5 9
3. vedaniya 1 1 2
4. mohaniya 9 4, 5a, 6a, 7a 28, 24, 23, 22, 21
5. ayus 1 1 1, 2
6. naman 28a, 29d, 30d, 31 29hikl, 30fgh 88, 89, 92., 93
7. gotra 1 1 1, 2
8. antaraya 5 5 5
Beyond this gunasthana the following prakrtis have no more bandha, udaya, udirana.
bandha: celestial ayus.
udaya and udirana: low true belief, the 3 worst firmness of the joints.
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APURVA-KARANA-GUNASTHANA.
This gunasthana is, like the following, accessible only to one who is on a sreni. In it the
process called apurva-karana is performed, which consists here of 5 single events
(sthiti-ghata, rasa-ghata, guna-sreni, guna-samkrama, anya-sthiti-bandha). On this stage
the jiva who is on the upasama-sreni remains in the minimum 1 samaya, in the maximum
antarmuhurta; the one who is on the ksapaka-sreni altogether antarmuhurta.
cognition: mati-, sruta-, avadhi-, manahparyaya-jnana; caksur-, acaksur-, avadhi-darsana.
activity : 9 yogas i.e. 4 mano-, 4 vag- and audarika- kaya-yoga.
lesya : white.
belief : aupasamika, ksayika-samyaktva.
conduct : samayika, chedopasthapana.
cause of bondage: 22, i.e. the 24 of the preceding gunasthana without aharaka- and
vaikriya-kaya-yoga.
bandha : With regard to bandha, there are 7 divisions to be distinguished in this
gunasthana. In the 1st division the 58 prakrtis of the apramatta are bound. In the
following five, only 56, because the two light kinds of sleep have no longer bandha. In the
last, seventh, only binding of 26 prakrtis exists ; the 30 prakrtis: celestial state and
anupurvi, 5-sensed class of beings, pleasant gait, movable, gross, developed, individual
body, firm, pleasant, sympathetic, melodious suggestive, transformation-body,
translocation-body and their limbs, fiery body, karman body, 1st figure, formation,
tirthakara, smell, taste, color, touch, ``not light not heavy``, self-annihilation, annihilation of
others, breathing, are no longer bound beyond the 6th division.
udaya: 72 prakrtis, i.e. the 76 of the preceding gunasthana without the 4 separated at its
termination.
udirana: 69 prakrtis, i.e. the 73 of the preceding gunasthana without the 4 separated at its
termination.
satta : on the upasama-sreni 148, on the ksapaka-sreni 138, because the 4
anantanubandhins, the 3 disturbances of belief and celestial, animal and human ayus have
disappeared.
Table of bandha udaya satta of k.s
1. jnanavarana 5 5 5
2. darsanavarana
(in the 1st part) 6 4, 5 9
(beginning from
the 2nd part) 4 4, 5 9
3. vedaniya 1 1 2
4. mohaniya 9 4, 5a, 6a 28, 24, 21
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5. ayus 0 1 1
6. naman 28 a, 29 d , 30 d, 31, 1 30 f 88, 89, 92, 93
7. gotra 1 1 1, 2
8. antaraya 5 5 5
Beyond this gunasthana the following prakrtis have no bandha, udaya, udirana:
bandha: joking, liking, fear, disgust.
udaya and udirana: joking, liking, disliking, sorrow, fear, disgust.
ANIVRTTI-BADARA-SAMPARAYA-GUNASTHANA.
In this gunasthana the one who is on the upasama or ksapaka-sreni performs the
anivrtti-karana. The former remains here in the minimum 1 samaya, in the maximum,
antarmuhurta; the latter antarmuhurta.
cognition: mati-, sruta-, avadhi-, manahparyaya-jnana; caksur-, acaksur-, avadhi-darsana.
activity : 9 yogas, viz. 4 mano-, 4 vag-, as well as audarika-kaya-yoga.
lesya : white.
belief : aupasamika, ksayika samyaktva.
conduct : samayika, chedopasthapana.
causes of bondage: 16 i.e. the 22 of the preceding gunasthana without joking, liking,
disliking, sorrow, fear, disgust.
bandha : 5 parts exist here. In the first, 22 prakrtis are bound, i.e. the 26 of the
preceding gunasthana without the 4 separated at its termination. In the 2nd part the
bandha of the male sex, in the 3rd that of the flaming-up anger, in the 4th that of
flaming-up pride, in 5th that of flaming-up deceitfulness fall away, so that therefore in the
last part of this gunasthana 18 prakrtis only can be bound.
udaya : 66 prakrtis, i.e. the 72 of the preceding gunasthana without the 6 separated
there.
udirana : 63 prakrtis, i.e. the 69 of the preceding gunasthana without the 6 separated
there.
satta : On the upasama-sreni 148. On the ksapaka-sreni the 9 parts are to be
distinguished here. In the 1st part the 138 prakrtis of the preceding gunasthana exist. In
the 2nd part 122, because the 3 worst kinds of unconsciousness, animal- and infernal state
and anupurvi, 1-, 2-,3-, 4- sensed class of beings, immovable, fine, common body warm
splendor, cold, luster are annihilated. In the 3rd part are 114, because the 4
apratyakhyanavarana-, and the 4 pratyakhyanavarana-kasayas fall away. In the following
parts there are successively annihilated: third sex, female sex, then simultaneously joking,
liking, disliking, sorrow, fear, then simultaneously joking, liking, disliking, sorrow, fear,
disgust, then male sex, flaming-up anger, flaming-up pride. In the last moment of this
gunasthana there are, therefore, 103 prakrtis in satta.
Table of bandha udaya satta of k.s
1. jnanavarana 5 5 5
2. darsanavarana 4 4, 5 9, 6
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3. vedaniya 1 1 2
4. mohaniya 5, 4, 3, 2, 1 2, 1 28, 24, 21, 13, 12, 11, 5, 4, 3, 2, 1
5. ayus 0 1 1
6. naman 1 30f 93,92,89,88;80c,79,76,75
7. gotra 1 1 1, 2
8. antaraya 5 5 5
Beyond this gunasthana the following prakrtis have no more bandha, udaya, udirana:
bandha: flaming-up greed.
udaya and udirana: all 3 sexes as well as flaming-up anger, pride, deceitfulness.
SUKSMA-SAMPARAYA-GUNASTHANA.
In this gunasthana passion still only occurs in the most subtle form in order to be then
totally suppressed of annihilated. In lasts with the upasamaka 1 samaya in the minimum,
antarmuhurta in the maximum; with the ksapaka antarmuhurta.
cognition: mati-, sruta-, avadhi-, manahparyaya-jnana; caksur-, acaksur-, avadhi-darsana.
activity : 9 yogas, viz. 4 mano-, 4 vag- and audarika-kaya-yoga.
lesya : white.
belief : aupasamika or ksayika samyaktva.
conduct : suksmasamparaya.
causes of bondage : 10, i.e. 9 yogas and flaming-up greed.
bandha : 17 prakrtis, because the flaming-up greed is no longer bound beyond the
preceding gunasthana.
udaya : 60 prakrtis, i.e. the 66 of the preceding gunasthana without the 6 separated
when leaving it.
udirana : 57 prakrtis, i.e. the 63 of the preceding gunasthana without the 6 separated
when leaving it.
satta : on the upasama-sreni 148 prakrtis; on the kspaka-sreni 102, because in the last
moment of the preceding gunasthana the flaming-up deceitfulness has disappeared.
Table of bandha udaya satta of k.s
1. jnanavarana 5 5 5
2. darsanavarana 4 4, 5 9, 6
3. vedaniya 1 1 2
4. mohaniya 0 1 28,24,21 ; 1
5. ayus 0 1 1
6. naman 1 30f 93,92,89,88 ; 80c,79,76,75
7. gotra 1 1 1, 2
8. antaraya 5 5 5
Beyond this gunasthana the following prakrtis have no more bandha, udaya, udirana:
bandha: 5 veilings of knowledge, 4 veilings of undifferentiated cognition, fame, high family
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surroundings, 5 hindrances.
udaya and udirana: flaming-up greed.
UPASANTA-KASAYA-VITARAGA-CHADMASTHA-GUNASTHANA.
This gunasthana is the highest stage which can be reached on the upasama-sreni. It lasts in
the minimum 1 samaya, in the maximum antarmuhurta. When it ends, the jiva falls down
from the upasam-sreni and comes into one of the lower gunasthanas.
cognition : mati-, sruta-, avadhi-, manahparyaya-jnana; caksur-, acaksur-, avadhi-darsana.
activity : 9 yogas, viz. 4 mano-, 4 vag- and audarika-kaya-yoga.
lesya : white.
belief : aupasamika samyaktva.
conduct : yathakhyata.
cause of bondage : 9 yogas.
bandha : 1 prakrti, sata-vedaniya, as all the others are extinguished.
udaya : 59 prakrtis, i.e. the 60 of the preceding gunasthana without flaming-up greed.
udirana : 56 prakrtis, i.e. the 57 of the preceding gunasthana without flaming-up greed.
satta : 148 prakrtis.
Table of bandha udaya satta of k.s
1. jnanavarana 0 5 5
2. darsanavarana 0 4, 5 9
3. vedaniya 1 1 2
4. mohaniya 0 0 28, 24, 21
5. ayus 0 1 1
6. naman 0 30f 93, 92, 89, 88
7. gotra 0 1 1, 2
8. antaraya 0 5 5
KSINA-KASAYA-VITARAGA-CHADMASTHA-GUNASTHANA.
When in the last samaya of the suksmasamparaya-gunasthana the last particle of greed has
been annihilated, the jiva who is on the ksapaka-sreni has become a ksina-kasaya. On this
stage he remains antarmuhurta, and then becomes omniscient.
cognition : mati-, sruta-, avadhi-, manahparyaya-jnana; caksur-, acaksur-, avadhi-darsana.
activity : 9 yogas, viz. 4 mano-, 4 vag- and audarika-kaya-yoga.
lesya : white.
belief : ksayika samyaktva.
conduct : yathakhyata.
cause of bondage: 9 yogas.
bandha : 1 prakrti, viz. sata-vedaniya.
udaya : Here in the beginning are 57 prakrtis in udaya, i.e. the 60 of the
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suksmasamparaya without flaming-up greed and the 2nd and 3rd firmness of the joints. In
the penultimate samaya ends the udaya of the two first kinds of sleep, so that then only 55
prakrtis are realized.
udirana : 54, or 52 prakrtis.
satta : at first 101 prakrtis, i.e. the 102 of the suksmasamparaya without flaming-up
greed. In the penultimate samaya the two first kinds of sleep are eliminated, so that only
99 prakrtis are in existence.
Table of bandha udaya satta of k.s
1. jnanavarana 0 5 5
2. darsanavarana 0 4 6, 4
3. vedaniya 1 1 2
4. mohaniya 0 0 0
5. ayus 0 1 1
6. naman 0 30f 80c, 79, 76, 75
7. gotra 0 1 1, 2
8. antaraya 0 5 5
In the last samaya of this gunasthana, udaya and satta of the 5 veilings of knowledge, of
the 4 veilings of undifferentiated cognition and of the 5 hindrances disappear.
SAYOGI-KEVALI-GUNASTHANA.
When the karman restricting the knowledge, the undifferentiated cognition and the power
of the jiva has disappeared, man becomes a sayogi-kevalin. He knows everything, and he
can do everything. He still possesses a body and certain activity conditional upon matter,
the formerly-bound karmans are still realizing themselves, but as soon as his ayus is
exhausted he annihilates these also in order to be released. The sayogi-state lasts in the
minimum antarmuhurta, in the maximum somewhat less than a purvakoti.
cognition: kevala-jnana, kevala-darsana.
activity: 7 yogas: audarika-, audarika-misra, karmana-kaya-yoga; satya and asatyamrsa
mano- and vag-yoga.
lesya : white.
belief : ksayika samyaktva.
conduct : yathakhyata.
causes of bondage: 7 yogas.
bandha : 1 prakrti (sata-vedaniya).
udaya : 41 prakrtis, i.e. the 55 of the preceding gunasthana without the 14 separated in
the last samaya. If the rare case occurs that somebody has bound in his former existences
the tirthakara-nama-karman, this latter here comes to realization. In that case 42 prakrtis
have here udaya.
Table of bandha udaya satta of k.s
1. jnanavarana 0 0 0
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2. darsanavarana 0 0 0
3. vedaniya 1 1 2
4. mohaniya 0 0 0
5. ayus 0 1 1
6. naman 0 20, 26g, 28I, 29m, 30I, 80c, 79, 76, 75
21e, 27e, 31c
7. gotra 0 1 1, 2
8. antaraya 0 0 0
When the time that the kevalin had to pass in this state has elapsed, the prepares himself
for salvation. For this purpose he has to annihilate the still remaining karmans. If the sthiti
of vedaniya, naman and gotra is longer than that of his ayus, he must at first equalize
these karmans. This is effected by the process called samudghata. When this process is
finished, he sinks into deep meditation and stops the yogas. He brings first the grosser
activity of manas, speech and body to a standstill, then the finer one. He has thereby no
more yoga nor lesya, and enters into the last gunasthana, that of an ayogi-kevalin.
In the last samaya of the 13th gunasthana he terminates the binding of karman ; for how
could he convey fresh matter to the soul if the last remaining causes of bandha, the yogas
are annihilated !
Simultaneously, udaya, and udirana of the following 30 prakrtis disappear:
1. vedaniya (sata or asata), physical body and limbs, fiery and karman body, 6 figures, 1st
firmness of the joints, pleasant and unpleasant gait, firm and flexible, pleasant and
unpleasant, melodious and ill-sounding, individual body, ``not light not heavy``, color,
smell, taste, touch, self-annihilation, annihilation of others, breathing and formation.
AYOGI-KEVALI-GUNASTHANA.
This last and highest gunasthana is a transitory state, which lasts only the fraction of a
muhurta and leads to the complete liberation from karman.
cognition: kevala-jnana, kevala-darsana.
activity : none.
lesya : none.
belief : ksayika samyaktva.
conduct : yathakhyata.
cause of bondage: none, therefor no bandha.
udaya : 12 prakrtis, i.e. the 42 of the preceding gunasthana without the 30 separated
there in the last samaya.
udirana : none, because the premature realization is conditional upon a certain activity.
satta : 85 prakrtis.
Table of bandha udaya satta of k.s
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1. jnanavarana 0 0 0
2. darsanavarana 0 0 0
3. vedaniya 0 1 2
4. mohaniya 0 0 0
5. ayus 0 1 1
6. naman 0 8, 9 79, 75, 80c, 76
7. gotra 0 1 2
8. antaraya 0 0 0
With the complete disappearance of every yoga, the kevalin has entered the sailesi-state
which only lasts as long, as is necessary to pronounce 5 short syllables. Absorbed in pure
meditation, he annihilates, through gunasreni the last remaining karman. He extirpates in
the penultimate samaya the satta-k. of one of the two vedaniya, of celestial state of
existence and anupurvi, human anupurvi, pleasant and unpleasant gait, 2 smells, 8 touches,
5 colors, 5 states, 5 bodies, 3 limbs, 5 bindings, 5 samghatanas, 6 figures, 6 firmness of the
joints, formation; firm and movable, pleasant and unpleasant, melodious and ill-sounding,
unsympathetic, shame, ``not light not heavy``, self-annihilation, annihilation of others,
breathing, unsuggestive, undeveloped, individual body, high family surroundings.
In the last samaya, udaya and satta of the two other vedaniya, of human state and ayus,
5-sensed class of beings, movable, gross, developed, sympathetic, suggestive, fame,
tirthakara and high family surroundings end.
With the disappearance of this karman the jiva is free of all karman; there is no more
matter in him, he is released.
Note to the Tables of bandha, udaya, satta of the Karmans.
These tables do not intend to give an exhaustive enumeration of all combinations which
are possible in a jiva- or gunasthana ; they are only intended to afford an approximate
survey of the distribution of the karmans, without claiming absolute exactitude and
completeness. It would be a thankful task for an Indian Jain scholar to draw up in all its
details an exact list of the karmans in the different jiva- and gunasthanas, and to remove or
to explain the many contradictions in the karman-texts, I have not been able to
solve-myself.
THE STATE OF THE RELEASED.
Kg. I, 62b, II 212b. Tattv X, Comp. Utt 36, 50. Aup. $$ 160-169.
When the karman is entirely annihilated, the released one goes to the end of the world.
Relieved of all matter, the soul ascends in a straight line during a samaya to the summit of
the world, as a gourd freed from all filth sinks no longer to the bottom but rises to the
surface of the water.
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High above the Sarvarthasiddhi-heaven, close to the border between world and no-world,
lies the magnificent region Isatpragbhara, is shape like an unfolded sun-shade. Thereto the
blessed betake themselves in order to settle down permanently in the uppermost part of it,
in Sita. Without visible shape, bodiless, but a dimension in space (immaterial) of 2/3 of
that which they had during their last existence, they dwell there thenceforward into all
eternity, and enjoy the infinite, incomparable, indestructible supernatural happiness of
salvation.
Eternally ascending and descending periods of time are following one another in constant
change, continually souls, infinite in number, are wandering through the terrible ocean of
Samsara--unaffected by the doings of the world, the Siddha remains in his serene rest,
freed from the torments of the bodily existence, released from the cycle of births and never
returning to it.
The orbs of day and night, the wandering stars
Again to sight their heavenly courses bend;
The soul, released from grasp of earthly bars,
Soaring in highest space doth ne`er descend.
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continued from previous post................


Kg. I, 117b); later on, the lesya can change.
The holy men have no more yoga, and the Siddhas have no lesya.
BELIEF (DARSANA).
Kg. I, 112b et seq., P. 27; Lp. III, 596 et seq.; Tattv. I, 2 et seq.
True belief is the unshakable conviction of the absolute truth of the doctrines of the Jain
religion. The samyag-darsana is an essential quality of the jiva. In consequence of the
assimilation of mohaniya-karman, true belief has completely disappeared; if the karman is
hindered in its efficiency in smaller or greater measure, true belief appears in a smaller or
greater dimension; if the karman is completely annihilated, the absolute true belief
manifests itself in its completeness.
From complete unbelief to complete true belief 6 kinds of belief are possible:
1) mithyatva, the non-belief in the doctrine of Mahavira and the belief in false doctrines. There are 5
species of it (Kg. I, 149 a ; Gandhi 54):
I. abhigrahika, produced by believing a certain false doctrine to be true.
II. anabhigrahika, produced without acceptance of a certain false doctrine, by apathy and
indifference.
III. abhinivesika produced by obstinate predilection for something which is estimated to be
false.
IV. samsayika produced by doubt.
V. anabhoga ``caused by deficient judgment``, i.e. by the incapability of accepting the truth.
VI. sasvadana-samyaktva ``a taste of the true belief``. This is a feeling of the true belief, lasting
only for a few moments, which soon gives place to unbelief. The name is explained in the
following manner:
2) A man who does not know that he has eaten milk-rice tastes it distinctly in the moment he returns
it by vomiting. Thus also a man whose confused mind is directed towards unbelief, feels a
momentary taste of the true belief when he spits it out.
3) samyagmithyatva ``mixed belief`` undifferentiated acceptance of true and false. This kind of belief
is also called misra.
4) ksayopasamika or vedaka samyaktva ``lower right belief``. This is produced by the poisonless
mithyatva-pudgalas being left (nirvalita-madana-kodravarupam mithyatvam eva samyaktvam).
5) aupasamika samyaktva, true belief produced by the suppression of the karman which caused
disturbance of belief.
6) ksayika samyaktva, true belief produced by absolute annihilation of the karman which causes
disturbance of belief.
CONDUCT (CARITRA).
Kg. I, 107a et seq; Jacobi ad Tattv. IX 18; JS. II 157; W. Schubring ad Kalpasutra VI 14.
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If the jiva is free the influence of the caritra-mohaniya-karmans, he possesses completely
pure conduct. The anantanubandhin and apratyakhyanavarana-kasayas however, hinder it
completely, and make every self-discipline (samyama or virati) altogether impossible; so
long as they operate, the jiva is in the state of avirati. The deficient self-discipline refers to
the objects of the 5 senses and of the manas and to the injuring of the 4 species of
elementary beings, of plants and of beings with movable bodies, (and) is therefore 0f 12
species.
If the two worst kinds of passions are eliminated, the jiva possesses partial self-discipline
(desavirati). This manifests itself chiefly in the evidence of killing movable beings. (See
Gandhi p. 116).
If also the pratyakhyanavarana-kasayas have been made ineffective, complete
self-discipline (sarva-virati), i.e. right conduct, is produced, 5 degrees of caritra are
distinguished:
1) samayika, the conduct in the primary stage of self-control.
2) chedopasthapana, the conduct of the monk in the beginning of his spiritual career.
3) pariharavisuddhi, the conduct produced by special austerities.
4) suksmansamparaya, the conduct in which the passions are manifesting themselves at the utmost in
a subtle form.
5) yathakhyata, the absolutely perfect conduct which is produced when all passions have been made
effective.
STATES OF EXISTENCE AND CLASSES OF BEINGS.
THE ANIMAL STATE OF EXISTENCE
THE HUMAN STATE OF EXISTENCE
THE CELESTIAL STATE OF EXISTENCE
THE INFERNAL STATE OF EXISTENCE
Explanation Kg. I, 95 , Ps. 13; guna-sthanas Kg. I 97b: yoga Kg. I, 99a Ps. 17; upayoga
Kg. I, 99b, Ps. 19; lesya Kg. I, 101 b; margana-sthanas Kg. I 115b, Ps. 92; alpabahutva
Kg. I, 137a Ps. 125; bandha-svamitva Kg. I 81b, Ps. 511, Tattv. II-IV, Lp. IV-IX, Utt. 36
Comp. A. Guerinot, ``Le Jivaviyara de Santisuri.``
The most important accidental states of the jiva are his state of existence (gati) and the
class of being (jati) to which he belongs. Through realization of certain karman-species the
shapeless jiva receives a certain shape which lasts until the quantity of life (ayus), which is
necessary for its existence and which is bound in the preceding existence, is exhausted. If
this has happened, the jiva is re-born in a new form, conditional upon his karman; and thus
it continues till, finally, the jiva has become tired of this constant change of birth and death
and takes the road of salvation proclaimed byMahavira and in the end achieves release. As
soon as the jiva has freed himself from all karman, he loses all corporeal shape and exists
into all eternity as a pure spirit free from all finite limitations conditional upon the karman.
As a principle for the classification of living beings, Jainism takes the number of the
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senses. There are beings with 1,2,3,4 and 5 senses; the jivas with 1 sense have either a fine
or a gross body, those with 5 senses possess either the inner sense (manas) or not and are
called accordingly samjnin (endowed with reason) or asamjnin (unreasonable). In this way
there result 7 classes of beings. But as all of them are occurring in a developed (paryapta)
or in an undeveloped (aparyapta) state, this number must be doubled; there are altogether
14 jivasthanas.
Jainism distinguishes 4 different states of existence (gati): that of the celestial, the infernal,
the human beings and that of the animals. ``Animals are called all those beings which
remain if the celestial, infernal and human beings are excluded`` (Tattv. IV 28); the name of
animal is therefore applied also to plants and elementary beings. Animals occur in all 14
jivasthanas, human beings in the two last alone (i.e. as developed and undeveloped
reasonable 5 sensed beings), celestial and infernal beings only as developed
samjnipancendriyas.
In the following I give a summary of the different species of living beings. I follow the
disposition given in the Lp., i.e. I treat first the animals, then human, celestial and infernal
beings. In each class I being with some explanatory remarks; I must restrict myself here,
however to the indispensable and must for further particulars refer to the literature above
indicated. Thereupon I shall discuss to which marganasthana the singular species belongs;
I confine myself here to upayoga, yoga, lesya, belief and conduct, because the others
require no special treatment. The inconsecutiveness I am guilty of in noting down the
gunasthana to which the jivas of the different class of being can attain, although I explain
the theory of the gunasthanas later, every one who wishes to inform himself quickly about
them after having read the whole of the book will find justified. At the end I indicate which
nama-ks are bound by a jiva or exist in him in udaya and satta. The numbers refer to the
combinations given in chapter III, 1 and are arranged in such a way that with every bandha
combination all udaya and satta combinations printed in the same line are possible.
THE ANIMAL STATE OF EXISTENCE.
Note: No animal binds the ks. tirthakara and translocation-body and its limbs.
THE DEVELOPED FINE ONE-SENSED ANIMALS (SUKSMA-PARYAPTAS).
These beings are so fine that they cannot be perceived singly by our senses. They have as
body: earth, water, fire, wind or plants. They have only one sense: touch, and all belong to
the 3rd sex.
cognition: mati-ajnana, sruta-ajnana, acaksur-darsana.
activity : audarika-kaya-yoga.
lesya : black, dark or gray.
belief : mithyatva.
conduct : avirati.
gunasthana: 1.
Beings of this class do not bind the celestial and infernal state of existence, anupurvi, ayus;
transformation-body and its limbs. The fire- and wind-beings do not in addition bind
human state of existence, anupurvi, ayus and high family surroundings.
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Table of bandha udaya satta of nama-k.
23, 25abc, 26, 29abc, 30ab 21a, 24a, 26a 92, 88, 86ab, 80ab, 78ab
THE UNDEVELOPED FINE, ONE-SENSED ANIMALS
(SUKSMA-APARYAPTAS).
These differ from the paryaptas only with regard to the activity and to udaya of nama-k.
Activity: karmana, and audarik-misra-kaya-yoga.
Table of bandha udaya satta of nama-k.
23, 25abc, 26 29abc, 30ab 21a, 24a 92, 88, 86ab, 80ab, 78ab
THE DEVELOPED GROSS ONE-SENSED ANIMALS (BADAR-PARYAPTAS).
The body of these beings is gross and therefore visible. Whilst the suksmas are equal to
one another exteriorly, there exist here individual differences between the groups
belonging to one species. The badara-ekendriyas have earth, water, fire, wind or plants as
bodies. Earth-beings are: dust, clay, sand, stones, metals, vermilion, orpiment, and so
forth; water-beings: water, dew, snow, fog and so on ; fire-beings: flames, coals, meteors,
lightning, etc.; wind-beings: squalls, whirlwinds, etc.; plants are of two species: they have,
either, together with others a common body, as garlic, onion etc., or each has its own
body as trees, shrubs, etc. (JS. II 215 seq.).
All these beings have only one sense: touch and belong to the 3rd sex. Cognition, lesya,
belief, conduct, gunasthana as with the suksma-paryaptas.
Activity: vaikriya-, and vaikriya-misra-kaya-yoga with the wind-beings; with the others
audarika-kaya-yoga.
Beings of this class do not bind: celestial and infernal state of existence, anupurvi, ayus;
transformation-body and limbs. The fire- and wind-beings do not bind in addition human
state of existence, anupurvi, ayus, and high family surroundings.
Table of bandha udaya satta of nama-k.
23, 25abc, 26, 29abc, 30ab 21,24ab,25a,26abc, 27a, 92,88,86ab,80ab, 78ab
THE UNDEVELOPED GROSS ONE-SENSED BEINGS
(BADAR-APARYAPTAS).
This class of beings differs from the preceding one in a two-fold manner. Firstly: to the
earth-, water- and plant-souls, besides the 3 first lesyas, belongs also the fiery one. This is
caused by the fact that jivas who belonged in their preceding existence to the celestial
classes Bhavanapati, Vyantara, Jyotiska, Saudharma or Isana, can be reborn as earth- and
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water-beings, or as plants. These have had, as gods, a fiery lesya, (and) have, therefore, in
the beginnings- according to the rule given above-also in this existence a fiery lesya (Kg. I,
117b). Further, we see the peculiar phenomenon that the aparyapta-badara-ekendriyas are
not all unbelievers, but have also sasvadana-samyaktva (Kg. I, 119b) and can, accordingly
be not only in the first gunasthana, but also in the 2nd. The following differences from the
paryaptas are still to be noticed:
activity: karmana-, and audarika-misra-kaya-yoga.
THE TWO-, THREE- AND FOUR-SENSED ANIMALS.
The dvi-, tri- and catur-indriyas are combinedly treated in the Kgs. under the name
``vikalendriya-trika,`` as they show no difference with regard to the karman-doctrine. We
can also follow the example, but we shall however, at first, give a short characteristic of
the species of beings in question.
Animals with 2 senses (touch and taste) are: worms, shells, leeches, etc.; animals with 3
senses (touch, taste, smell): bugs, ants, cochineals; beings with 4 senses (touch, taste,
smell, sight): bees, flies, mosquitoes, etc. All these being to the 3rd sex.
THE DEVELOPED VIKALENDRIYAS.
cognition : mati-ajnana, sruta-ajnana, acaksur-darsana; with the 4 sensed also
caksur-darsana.
activity : audarika-kaya-yoga and asatyamrsa-vag-yoga.
lesya : black, dark, gray.
belief : mithyatva.
conduct : avirati.
gunasthana : 1.
Like the beings of the previous classes they also bind only karman suitable to animals and
human beings.
Table of bandha nama-k.
23, 25abc, 26, 29abc, 30ab
Table of udaya nama-k.
21ab,26d, 28a,29ab,30ab,81a
Table of satta of nama-k.
92, 88, 86ab, 80ab,78ab
THE UNDEVELOPED VIKALENDRIYAS.
These differ from the paryaptas only in the following points:
cognition: mati-ajnana, sruta-ajnana, acaksur-darsana.
activity : karmana- and audarika-misra-kaya-yoga.
belief : mithyatva and sasvadana-samyaktva.
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gunasthanas: 1, 2.
Table of bandha udaya satta of nama-k.
23,25abc,26,29abc,30ab 21c, 26d 92,88,86ab,80ab,78ab
THE FIVE-SENSED ANIMALS.
Animals with 5 senses (touch, taste, smell, sight, hearing) are of three species: aquatic
animals (such as fishes and dolphins), terrestrial animals (such as elephants) and
air-animals (such as geese). They are divided into two groups. reasonable (samjnin) and
unreasonable (asamjnin). ``The reasonable beings are those endowed with an inner sense
(manas)``. (Tattv. II25). Reason considers the state of a thing in the present, past and
future (bhuta-bhavad-bhavi-bhava-svabhava-paryalocanam Kg. I 96a). The asamjnins do
not possess this capability, they act from instinct. The five-sensed animals proceeding from
a womb (garbha-vyutkrantah pancendriya-tiryag-yonijah Siddhasena ad Tattv. II 25), such
as cattle, goats, sheep, elephants, lions, tigers, possess reason. Pancendriuyas belong to
the male, female and 3rd sex.
THE DEVELOPED UNREASONABLE FIVE-SENSED BEINGS.
cognition: mati-ajnana, sruta-ajnana, caksur-darsana, acaksur-darsana.
activity : audarika-kaya-yoga, asatyamrsa-vag-yoga.
lesya : black, dark, gray.
belief : mithyatva.
conduct : avirati.
gunasthana: 1.
Beings of this class bind karman suitable for all the 4 states of existence.
Table of bandha of nama-k.
23,26abc,26,29abc,30ab, 28ab
Table of udaya of nama-k.
21c, 26e, 28b, 29cd, 30cd, 31b, 30cd, 31b
Table of satta of nama-k.
92, 88, 86ab, 80ab, 78ab, 86ab, 80ab
THE DEVELOPED REASONABLE FIVE-SENSED ANIMALS.
cognition: mati-, sruta-, avadhi-jnana (ajnana); caksur-,
acaksur-, avadhi-darsana.
activity : 13 yogas, i.e. all except of the 2 of the translocation-body.
lesyas : all 6.
belief : mithyatva, sasvadana-samyaktva, samyagmithyatva, samyaktva.
conduct : avirati, desavirati.
gunasthana: 1--5.
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Beings of this class bind karman suitable for all 4 states of existence.
Table of bandha of nama-k.
23,25abc,26,29abc,30bd, 28a, 28ab
Table of udaya of nama-k.
21c, 26e, 25c, 27b, 28b, 29cd, 30cd, 31b, 28ab, 29cde, 30cde
Table of satta of nama-k.
92,88,86ab,80ab,78ab
THE UNDEVELOPED REASONABLE FIVE-SENSED BEINGS.
cognition: mati-, sruta-, avadhi-jnana (ajnana), acaksur-,
avadhi-darsana.
activity : karmana-, and audarika-misra-kaya-yoga.
lesyas : all 6.
belief : mithyatva, sasvadana-samyaktva, samyaktva (not samyagmithyatva ! Kg. I, 98a).
conduct : avirati.
gunasthana: 1, 2, 4.
Beings of this class bind only karman suitable for animals and human beings.
Table of bandha udaya satta of nama-k.
23,25abc,26,29abc,30ab 21c, 26e 92,88,86ab,80ab,78ab
THE HUMAN STATE OF EXISTENCE.
Human beings are of three kinds:
1. those living in the 15 Karmabhumis,
2. those living in the 30 Akarmabhumis,
3. those living on the 56 Antaradvipas.
According to another division (Tattv. III 15) they are divided into aryas and mlecchas.
Like animals there are developed and undeveloped beings of this class.
The developed human beings.
With the developed human beings all upayogas and yogas, all lesyas, every kind of belief
and conduct, and all 14 gunasthanas are possible. The following combinations of nama-k
occur in udaya: 20, 21de, 25de, 26fg, 27cde, 28defghi, 29ghiklm, 30fghi, 31c, 8,9.
They can bind all species of karman-combinations suitable to all 4 states of existence; all
species of satta-combinations are possible with them. The mutual relationship in which
bandha, udaya and satta-ks are standing towards one another, differs according to the
gunasthana. (See below).
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Before all other beings mankind enjoys an infinite advantage; human being only can attain
perfect self-discipline and thereby acquire salvation. The existence in the human state is,
therefore, the condition sine qua non of salvation, and a jiva must be reborn in this state in
order to be saved.
The undeveloped human beings.
To the undeveloped human beings, i.e. those whose organs or faculties have not fully
grown, belong also those created by coagulation. The sammurcchima-manusyas are
produced through generatio aequivoca in bile, phlegm, urine, mucus, blood, semen, in a
corpse, in impure places, through the union of a man and a woman (stripurusasamyoge),
etc. (Kg. I, 117a).
The marganasthanas and karman-combinations correspond to those of the undeveloped
five-sensed animals.
THE CELESTIAL STATE OF EXISTENCE.
Gods (deva) are beings with fine transformation-bodies who pass their lives, which are
very long in comparison to earthly conception, relatively in a greater or smaller state of
bliss. They enter into existence through ``manifestation`` (upapata), i.e. they appear
suddenly where according to their karman t