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 they must originate. If the ayus of a god is
exhausted, his existence is ended, without a cause of death (upakrama) being the apparent
reason of it. Gods are developed and undeveloped; the latter only if their organs are not
fully developed. The faculties (labdhi) of the body, breath, etc. are always completely
existing in a god (Kg. I, 115b).
cognition: mati-, sruta-, avadhi-jnana (or ajnana), caksur- acaksur-, avadhi-darsana.
activity : 4 vag-yogas, 4 mano-yogas, vaikriya-, vaikriya-misra- and karmana-kaya-yoga.
lesyas : all 6 occur, yet among the classes of gods differences exist, concerning which
further details will be given later.
belief : mithyatva, sasvadana samyaktva, samyagmithyatva, samyaktva,
conduct : gods possess no self-control, because there is no possibility for them to
practice it, as every wish is fulfilled immediately it arises (Gandhi 111).
gunasthanas: 1--4.
Devas are reincarnated as human beings or as animals; if as the latter, however, only as
developed gross earth-, water or plant-beings, as well as 5-sensed animals. The following
karmans are not bound by them: celestial and infernal state of existence, anupurvi, ayus;
transformation-body and limbs; translocation-body and limbs: undeveloped common body,
2-,3-,4-sensed class of beings, fine body.
After these general remarks, I give a short characteristic of the 4 celestial classes and their
subdivisions.
1. The lowest species of gods are the Bhavanavasins who, on their part, are divided into 10 classes,
which have the following names: Asura-kumara, Naga-kumara, Vidyut-kumara, Suparna-kumara,
Agni-kumara, Vata-kumara, Stanita-kumara, Udadhi-kumara, Dvipa-kumara, Dik-kumara. The
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first named ones are living in the upper part of the uppermost hell (Ratnaprabha), the others in the
earth. In appearance they equal princes, as the second part of their name indicates. At the head of
each class are 2 Indras; the other members of a class are divided into 9 grades. They satisfy their
sexual needs by bodily coition. Their lesya is black, dark, gray or fiery. They bind no
tirthakara-karman.
2. The Vyantaras comprise 8 classes: Kinnara, Kimpurusa, Mahoraga, Gandharva, Yaksa, Raksasa,
Bhuta and Pisaca. They live in all 3 worlds, they are partly free, partly serving others--even men.
The 1st rank of each class is again occupied by 2 Indras; besides these, there are, however, only 7
other grades. Sexual pleasure, lesya and karman as with the preceding class.
3. The Jyotiskas are divided into 5 classes: suns, moons, planets; naksatras and fixed stars. In the
human world these are continually revolving, in the direction towards the right round the Meru
mountain; beyond in they are not in constant movement. There are many Indras here--the suns
and moons --besides 7 other grades. The other as with the preceding.
4. The Vaimanikas are divided into 2 chief classes: Kalpopapannas (inhabitants of Kalpas) and
Kalpatitas (kalpa-less). Kalpa means abode of the gods.
1) The Kalpopapannas are inhabiting the following Kalpas: 1. Saudharma, 2. Aisana, 3.
Sanatkumara, 4. Mahendra, 5. Brahma-loka, 6. Lantaka, 7. Mahasukra, 8. Sahasrara, 9.
Anata, 10. Pranata, 11. Arana and 12. Acyuta. The 1. Kalpa lies above the canopy of the
Meru, then every one above the other. With every Kalpa the lifetime, power, delights,
splendor, purity of the lesya, strength of the senses, and sphere of activity of the
avadhi-knowledge of its inhabitants is growing whilst the circumstance of the sphere
(through which they wander in the universe), the size of the body, the possession and the
pride, is decreasing. In 1 and 2 bodily coition is still performed; in the others a more and
more refined sort of sexual satisfaction takes its place. At the head of each group stands an
Indra, besides whom there are still 9 grades. The lesya is in 1 and 2 fiery, in 3,4,5
lotus-pink, thereafter white. In 1 and 2 each karman assimilable by gods, is bound, in 3-8
not the karmans of 1-sensed class of beings, immovable body, warm splendor, in 9-12, in
addition to these not cold luster, animal state, anupurvi, ayus.
2) The Kalpatitas have a white lesya and no sexual desire at all. With them no difference in
rank exists. They are divided into 2 divisions, which again are subdivided into many
classes.
I. The Graiveyakas are 9-fold: Sudarsana, Supratibandha, Manorama, Sarvabhadra,
Suvisala, Somanasa, Sumamkasa, Priyamkara, nandikara. They do not bind the
karmans: 1-sensed class of beings, immovable body warm splendor, cold luster, animal
state of existence, anupurvi and ayus.
II. The Anuttarasuras are the highest species of gods. They are divided into 5 classes:
Vijaya, Vaijayanta, Jayanta, Aparajita, Sarvarthasiddha. They all have true belief, are
only on the 4th gunasthana and bind karman only possible on that stage. In the 4 first
classes are beings who at the utmost are still only reincarnated twice, in the last one
there are only such beings who are reborn only once and then attain salvation (Tattv. VI,
27; Lp.27, ,638 seq.)
At the end I give a table of bandha, udaya, satta of nama-ks. All that is here given must be
modified with regard to the exceptions mentioned in connection with the different classes
of gods.
Table of bandha of nama-k.
25a, 26, 29ab, 30b, 30c
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Table of udaya of nama-k.
21f, 25f, 27f, 28kl, 29no, 30k
Table of satta of nama-k.
92, 88, 93, 89
THE INFERNAL STATE OF EXISTENCE.
The infernal beings (naraka) are deformed, evil jivas, belonging to the 3rd sex, with a fine
transformation-body, who during their long life are tormented by heat, cold, hunger, thirst
and pain, and who with innate hatred are directing all that they feel and think to
tormenting one another. Like the gods, they arise through ``manifestation`` (upapata), are,
if undeveloped, only karana-aparyaptas; their existence ends only when their ayus has
expired; the many wounds they receive are, therefore, never mortal.
cognition: mati-, sruta-, avadhi-jnana (ajnana), caksur-, acaksur, avadhi-darsana.
activity : 4 vag-yogas ; 4 mano-yogas; vaikriya-, vaikriya-misra- and karmana-kaya-yoga.
lesyas : black, dark, gray.
belief : unbelief, sasvadana-samyaktva, mixed belief, belief.
conduct : avirati.
gunasthanas: 1--4.
The narakas inhabit the numerous hells which exist in the 7 successively descending
subterranean regions, which comprise a varying number of stages. The names of these 7
bhumis are: 1. Ratnaprabha, 2. Sarkaraprabha, 3. Valukaprabha, 4. Pankaprabha, 5.
Dhumaprabha, 6. Tamahprabha, 7. Mahatamahprabha. The deeper the storey of hell on
which a being is existing, the larger is his body, the more horrible his appearance, the more
unsupportable are the tortures it has to suffer. The hells of the first 3 regions are hot, those
of the 4th and 5th regions hot and cold, those of the last two, cold. The lesya in the 1st
and 2nd is gray, in the 3rd gray or dark, in the 4th dark, in the 5th dark and black, in the
6th and 7th black; it corresponds to the increasing sinfulness of the state of mind
(tivratara-samklesadhyavasana) of its possessor.
In Ratnaprabha gods of the Asura-class can also arise. They are capable of reaching as far
as Valukaprabha, in order to torment the inhabitants of the 3 first bhumis (comp. Lp. VIII,
4 et seq).
Infernal beings can only be reincarnated as developed 5-sensed animals and as human
beings. All do not bind the following 19 karmans:
Celestial and infernal state, anupurvi, ayus; transformation-body and limbs, fine, common,
immovable body, undeveloped, warm splendor, and 1-4-sensed class of beings.
In the regions 4-7 the tirthamkara-k is not bound, in the 7th in addition not human-ayus
and, in the 1st and 2nd gunasthanas, like-wise not human state of existence and anupurvi
as well as high family surroundings.
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Table of bandha of nama-k.
29b, 29c, 30b, 30c
Table of udaya of nama-k.
21g, 25g, 27g, 28m, 29p
Table of satta of nama-k.
92, 89, 88
THE CAUSES OF THE KARMAN AND THE MEANS FOR
ITS ANNIHILATION
THE CAUSES OF BONDAGE
THE IMPEDING AND DESTRUCTION OF KARMAN
THE CAUSES OF BONDAGE.
Kg. I 148b et seq., Ps. 365 et seq., Tattv. VIII 1 et seq., Gandhi 54 et seq., Warren 37 et
seq.
The penetration of matter into the soul and the transformation of it into karman proceeds
through the activity (yoga) of the jiva. The species of karman into which the matter can be
transformed is, in addition to the yoga, conditional upon 3 other causes, of which each as
long as it operates, affords the bandha of a certain number of karmaprakrtis. The 4 causes
of bondage are:
1. mithyatva, unbelief.
2. avirati, lack of self-discipline, i.e. non-observation of the commandments.
3. kasaya, passion.
4. yoga, activity.
Each of these chief causes (mula-hetu) is divided into a number of subdivisions, the
secondary causes (uttara-hetu), namely mithyatva in 5, avirati in 12, kasaya in 25, and
yoga in 15. The entire number of uttara-hetus amounts therefore to 57.
Every mula-hetu causes the binding of certain karman-species:
Mithyatva causes the bandha of the infernal state of existence, anupurvi and ayus; 1-, 2-,
3-, 4-sensed class of beings, immovable, common, fine, undeveloped body ; warm
splendor, worst figure and firmness, 3rd sex, belief.
Avirati causes the bandha of 35 prakrtis, 4 anantanubandhin-, and 4
apratyakhyanavarana-kasayas, female sex, the 3 worst kinds of unconsciousness, animal
and human state, anupurvi, ayus; the 4 middle figures, the 5 first firmness, cold luster, bad
gait, unsympathetic, unsuggestive, ill-sounding, physical body and limbs, low family
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surroundings.
The kasayas produce the bondage of 68 prakrtis, i.e. all of them remaining, with the
exception of tirthakara, translocation-body and its Yoga alone causes bandha of
sata-vedaniya.
The karmans tirthakara and translocation-body and its limbs, are caused through none of
the above mentioned causes of bondage; they are, on the contrary, only bound by specially
favored men; the bandha of tirthakara is caused by true belief (samyaktva), that of the
translocation-body and its limbs through self-control (samyama).
Each of the karmans can only be bound so long as its cause of bondage is in existence; if
the cause disappears, the bandha of the corresponding prakrti ceases. The causes can only
be eliminated successively and not out of their order. So long, therefore, as mithyatva
exists, avirati, kasaya and yoga are in operation, and all prakrtis caused through these 4
can be bound. If mithyatva is eliminated, the 16 karman-species caused thereby vanish,
and so forth. If the first 3 causes of bondage are extinguished, the jiva only binds
sata-vedaniya. This lasts until the jiva returns within the power of the kasayas and binds
corresponding k., or till the jiva also completely annihilates the yoga, and thus altogether
puts an end to bandha.
We have seen which k-prakrtis can be bound, as long as certain psychical factors are in
existence; in the following we learn details concerning the actions through which the jiva
produces a karman.
Hostility against knowledge and undifferentiated cognition, against those who know and
the means of cognition, denial, annihilation and hindrance of them, disregard of the
doctrine and its commandments, rebelliousness and lack of discipline towards teachers and
masters, destruction of books, the tearing out of the eyes, etc.--such actions are the causes
of the bandha of the ks jnana- and darsanavarana.
Piety, respect for parents and teachers, gentleness, pity, keeping of vows, honorable
conduct, overcoming of passions, giving of alms, fidelity in belief, are causing the bandha
of sata-vedaniya-k; the contrary causes the bandha of asata-vedaniya-k.
The teaching of a false, the hindrance of the true religion, the blasphemy of the Jains, of
the saints, of the images of gods, of the community, of the canon, the rape of sacred
objects, causes darsana-mohaniya-k.
The actions caused by the outbreak of passions the binding of kasaya-mohaniya-ks. The
one whose mind is confused through joking, liking, disliking, sorrow, fear and disgust,
binds the corresponding nokasaya-mohaniya-ks. Slight passionate desire, conjugal fidelity,
inclination for right conduct, cause pum-veda-k; jealousy, pusillanimity, mendacity, great
sensuality, adultery cause stri-veda-k; violent love of pleasure and strong passions directed
towards sexual intercourse with men and women cause the binding of napumsaka-veda-k.
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One who tortures and kills other beings, who strives in an extra-ordinary manner after
possessions, and is governed by life-long passions, obtains naraka-ayus. The deceitful, the
fraudulent man, who is in possession of the thorns, binds tiryag-ayus; the humble, sincere
one, whose passion is slight, manusya-ayus. One who possesses the right belief, but who
only partially or not at all practices self-discipline, whose passions are slight, a heretic,
who practices foolish asceticism, and involuntarily extinguishes karman (akama-nirjara),
by suffering hunger and thirst involuntarily, who is chaste, who endures troubles, who falls
from mountain-heights, who perishes in fire and water-these obtain deva-ayus.
Honesty, gentleness, absence of desire, purity cause the bandha of good; the reverse the
bandha of bad nama-k.
Just recognition of the excellence of others, modesty, reverence towards teachers and
masters, the desire to learn and to teach are causes of the bandha of uccair-gotra-k; the
contrary causes bandha of nicair-gotra.
The hindering of the veneration of the Jina, the withholding of food, drink, lodging,
clothing, the destroying of the power of others with the help of magic spells, altogether
the preparation of hindrances of any kind, causes bandha of antaraya-k.
THE IMPEDING AND DESTRUCTION OF KARMAN.
Concerning the impeding and destruction of karman, the Kgs. give us no explanation, as
their aim is simply a theoretical exposition of the annihilation of the ks., but is no way an
indication of the means which must be practically employed in pursuit of this aim.
Considering the great importance which the doctrine of samvara and nirjara have for the
philosophy of the Jaina, as a counterpart to the preceding section, I believed myself,
however, called upon to give a condensed description of the practical means for
karman-annihilation. The following account is based if I except the short notices Kg. I 26a
and the section on the parisahas, Ps. 435 et seq--chiefly on Tattv. IX. Comp. Hemacandra,
Yogasastra I, 33 et seq., IV 78 et seq.
The karman assimilated by the jiva realizing itself, fades, consumes itself. But as the jiva is
ever binding new karman, through the consumption of karman, no decrease of it is
produced. A reduction of karman is only possible, if, through suitable measures the
binding of new karman is prevented and the existing karman is annihilated. The
suppression of the inflow of new karman is called ``impeding`` (samvara). It is attained by 6
means. These are:
1. gupti, control, i.e. the right regulation of the activity of body, speech and mind.
2. samiti, carefulness in walking, speaking, collecting alms, in the lifting up and laying down of a
thing, and in the discharging of the body, to avoid sins against laws, and to hinder the killing of
living beings.
3. dharma, the 10 duties of a monk, namely: forbearance, humility, purity, self-abnegation,
truthfulness, self-control, asceticism, abstinence, voluntary poverty, and spiritual obedience.
4. bhavana, anupreksa, the 12 reflections, namely: the consideration of the transitoriness of all
things, of the helplessness of man, of the samsara, of the isolation of the soul, of the heterogeneity
of soul and body, of the impurity of the body, of the inflow of karman, of its impeding and
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destruction, of the world, of the scarcity of enlightenment, and of the truth well proclaimed by
religion.
5. parisaha,
the patient endurance of the 22 troubles, i.e. the jiva must be indifferent to:
1. hunger, 2. thirst, 3. cold, 4. heat, 5. mosquitoes, 6. nakedness or bad clothing, 7. the discomfort
connected with long wandering, 8. women, 9. a vagrant life, 10. the place where he meditates, 11.
the couch he finds, 12. abusive words, 13. ill-treatment, 14. the unpleasantness of begging, 15. the
failure in begging 16. sickness, 17. the pricking of the grass-blades on which he lies, 18. the dirt
on the body, 19. praising, 20. conceit of knowledge, 21. despair concerning ignorance, 22. doubt
of the truth of the doctrine.
The troubles are caused through udaya of the following karmans: 20 and 21 through veiling of
knowledge, 22 through disturbance of belief 6,7,9,10,12,14,19 through disturbance of conduct,
15 through hindrance, the remaining 11 through vedaniya. (Comp. Ps. 45 et seq., Js. II, 8).
6. caritra, conduct (its 5 degrees, see above).
The annihilation of karman is called destruction (nirjara). It is attained by:
1. external asceticism, namely: fasting, reduction of food, restriction to certain food, renunciation of
delicacies, a lonely resting place, and mortification of the flesh.
2. internal asceticism, namely: penitence, modesty, eagerness to serve, study, renunciation and
meditation.
THE WAY OF SALVATION
THE CAPABILITY OF SALVATION
PRELIMINARY SURVEY OF THE GUNASTHANAS
THE ATTAINMENT OF SAMYAKTVA
THE UPASAMA-SRENI
THE KSAPAKA-SRENI
THE CAPABILITY OF SALVATION
Gandhi 76 et seq., Warren 45.
The souls, the number of which is infinite, are of a two-fold kind: 1. worldly souls
(samsarin) provided with karman-matter, and 2. released souls (mukta, siddha) free from
karman. The former are again separated into 2 groups: 1. into souls, in which a spiritual
development has not yet begun, and 2. into such, in which it has begun. Each of these 2
latter species comprises two classes of jivas, namely, 1. such as can attain salvation
(bhavya) and 2. such as cannot (abhavya).
The entire universe is filled with very minute, fine living beings (nigoda), imperceptible to
our senses, which pervade everything and which nothing can destroy. The jivas have
undifferentiated unbelief (avyaktva mithyatva), they have no tendency either for good or
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evil; a spiritual development has not yet begun in them. Special circumstances are rousing
the nigoda out of its apathy; its unbelief differentiates itself, assumes a certain form
(vyakta mithyatva); through it the nigoda awakes from indifference and starts a spiritual
development, which, under favorable circumstances, leads finally to salvation.
The beginning of development as well as the capability of salvation are solely dependent
upon accidental circumstances: ``In a whirlpool some bit of stick or paper or other matter
may in the surging of the water get to one side and become separated from the rest, be
caught by the wind, and dried by the sun; and so some such thing may happen to a nigoda
which would awaken just a spark of the latent potential power of development`` (Gandhi
77). The same parable is used in order to show that also the bhavyatva is dependent upon
chance.
The number of abhavyas is small in comparison to that of the bhavyas. Jivas incapable of
being released, are existing in all classes of beings; they never reach beyond the mithyatva
(and thereby not beyond the 1st gunasthana) and feel themselves quite well in the
embodied state, because they do not know anything better. The bhavyas, on the contrary,
finally become tired of the wandering in ever new forms of existence, they recognize the
truth of the religion of the Jina, practice self-control and asceticism, and in the end, after
the lapse of longer or shorter periods of time, attain salvation.
PRELIMINARY SURVEY OF THE GUNASTHANAS.
From the state of complete dependency upon the karman to the state of complete
detachment from it, 14 stages, the so-called gunasthanas (states of virtue) can be
distinguished. There are stages of development in which the soul gradually delivers itself,
firstly from the worst, then from the less bad, and finally, from all kinds of karman, and
manifests the innate faculties of knowledge, belief, and conduct in a more and more
perfect form. They are named according to their owners, the characteristics of these
always being associated with the word ``gunasthana``. The owners of the different stages
are the following:
1. mithyadrsti, the unbeliever.
2. sasvadana-samyagdrsti, the one who has only a taste of the true belief.
3. samyag-mithya-drsti (or misra), the one who has a mixed belief.
4. avirata-samyagdrsti, the one who has true belief but has not yet self-control.
5. desavirata, the one who has partial self-control.
6. pramatta-samyata, the one who has complete self-control, sometimes, however brought into
wavering through negligence.
7. apramatta-samyata, the one who has self-control without negligence.
8. apurva-karana (or nivrti-badara-samparaya), the one who practices the process called
apurva-karana, in whom, however, the passions are still occurring in a gross form.
9. anivrtti-badara-samparaya, the one who practices the process called anivrtti-karana, in whom,
however, the passions are still occurring in a gross form.
10. suksma-samparaya, the one in whom the passions still only occur in a more subtle form.
11. upasanta-kasaya-vitaraga-chadmastha (or shortly upasantamoha) the one who has suppressed
every passions, but who does not yet possess omniscience.
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12. ksina-kasaya-vitaraga-chadmastha (or ksina-moha), the one who has annihilated every passion,
but does not yet possess omniscience.
13. sayogi-kevalin, the omniscient one who still practices an activity (yoga).
14. ayogi-kevalin, the omniscient without yoga.
The gunasthanas are arranged in a logical order, according to the principle of the
decreasing sinfulness and the increasing purity. In the 1st gunasthana all 4 causes of
bandha are operating: unbelief, lack of self-control, passion and activity; in the 2-5th, only
3: i.e., unbelief is absent; in 6-10th only passion and activity exercise their influence; in the
11-13th only activity. In the last gunasthana a bondage of karman no longer takes place.
With the single causes of bondage, the bandha of the karman-species conditional upon
them disappear. Likewise also, with every step the number of the karmans which have
udaya and satta, decrease. Further details on this subject will be given later.
The order of the gunasthanas is logical and not chronological. The succession in which
they are to pass is different with each individual, because relapses can throw the jivas
down from the arduously attained height and can, wholly or partially annul the
development hitherto achieved. This becomes still more comprehensible, if we call to mind
the fact, that the remaining on one stage may only last a few minutes, so that in the
morning one can be on a high level, sink down from it an noon, and climb up to it again in
the evening. But even if we put aside the possibility of a relapse, it is impossible to pass
through all 14 gunasthanas successively, because a direct transition from the 1st into the
2nd stage is out of question (Kg. II, 19b) and the 11th stage cannot be passed before the
12th to 14th. The different possibilities of the succession of the gunasthanas are
conditional upon the process which lead to the attainment of samyaktva and upon the two
ways, by which a methodical reduction of karman can be brought about. Before we turn
therefore to a detailed analysis of the gunasthanas, a description of the events in the
attainment of the true belief and in the suppression or annihilation of the disturbances of
the true belief, is necessary. The samyaktva-labha and the two srenis belong to the most
difficult points in Jain metaphysics; all sources at my disposal treat psychic events always
in the same dry, stereotyped way, without giving any clues which could facilitate our
understanding or still less the feeling of the spiritual conditions which underlie them, As
hitherto I have not succeeded in learning anything essential from the texts or from modern
Jains which would contribute to the solution of these difficult problems of ``occult
Jainism``--as Mr. J.H. Jaini, the President of the All-India Jain-Association mentioned them
to me--I restrict myself here to a short reproduction of that which the Kgs. offer and leave
it to further research to explore these psychological labyrinths.
THE ATTAINMENT OF SAMYAKTVA.
Kg. I 57a,113a, II 107a, 200b; Kp. 161b et seq.; Ps. 1139 et seq; Lp. III 596 et seq.
The spiritual development is conditional upon the elimination of the mohaniya-karmans.
As the realization of a mohaniya-k causes the bandha of a new karman of the same kind
which is, in addition, still provided with a great sthiti, the binding of new mohaniya-k
cannot be hindered by a good state of mind. The reduction of k has to be achieved in
another way: three processes (karana) must be undergone for this purpose, psychical
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conditions all of which only last during the fraction of a muhurta. Five-sensed, reasonable,
fully developed beings of all 4 states of existence are qualified for the karanas, beings
which have an activity of body, speech and mind, formaliter differentiated knowledge and
one of the 3 best lesyas; their state of mind ought to be one of sufficient purity. These
bind, one muhurta before the beginning of the karanas, the best possible karman-species
but no ayus because they are too pure for that. They reduce the anubhaga of the 4th
degree of bad prakrtis to one of the 2nd degree, convert the anubhaga of the 2nd degree
of good prakrtis to one of the 4th degree, and bind s sthiti of, at the utmost, a fraction of
sagaropama kotikotis. During the 1st process ``yathapravrtti-karana: they continue to do
so and increase in purity from moment to moment. This process can be repeated several
times--even by abhavyas--it leads, however only to the goal, if the other karanas follow it.
The 2nd process (apurva-karana) augments again the purity of the jiva. It consists of the
following 4 processes: sthiti-ghata, rasa-ghata, guna-sreni and anya-sthiti-bandha.
Sthiti-ghata is destruction of the duration of karman: in every moment portions of the
sthiti ate annihilated, so that the sthiti is at the end of the process considerably smaller than
at the beginning of it. With the decrease of the duration of the k already existing, there
simultaneously takes place the bandha of the sthiti of the new karman ; this sthiti is
likewise considerably smaller than before. By rasa-ghata is to be understood the reduction
of the intensity of the existing karman; gunasreni (comp. Kg. II 79b) means the expulsion
(viracana = samnyasa) of karma-pudgalas; the number of the eliminated atoms increase
from moment to moment to an incalculable extent. With this karana the ``knot`` (granthi)
within us (i.e. the disturbances of belief and conduct, residing in the heart) is split, then the
road is open to spiritual progress.
In the next--following 3rd process (nivrtti-karana), sthiti-ghata, rasa-ghata, guna-sreni and
anya-sthiti-bandha again take place. When a calculable part of the karana has ended, the
jiva divides the sthiti of mithyatva by intercalation of an interval (antara-karana) into 2
portions. The 1st part of the mithyatva-sthiti lasts for fractions of a muhurta, the 2nd
comprises the remainder. Whilst the 1st sthiti realizes itself, the jiva is still a mithyadrsti;
but as soon as the 1st moment of it has passed, the jiva enters into the antara-karana and
possesses in its duration, which only lasts antarmuhurta, the aupasamika-samyaktva. The
cause of it is, that all mithyatva-matter which falls to this interval, is gradually eliminated
and attributed to the 1st and 2nd sthiti, so that when the soul arrives there, it finds no
mithyatva-pudgalas that could be realized. ``For, as a forest-fire, when it reaches a place
where all inflammable material has already been consumed, is extinguished, so the
forest-fire, consisting in the realization of the mithyatva, ceases when it has reached
antara-karana``. During this state the jiva makes 3 heaps of the mithyatva-matter
contained in the 2nd sthiti: and impure one (for mithyatva), a semi-pure one (for
samyag-mithyatva) and a pure one (for ksayopasamika-samyaktva). As long as the
aupasamika-samyaktva lasts, through the process called gunasamkrama, matter passes
from mithyatva to samyaktva and samyag-mithyatva. As soon as it cease, one of the 3
heaps achieves realization, viz., according to the state of mind mithyatva,
samyagmithyatva or (ksayopasamika) samyaktva. If during the last 6 avalikas of the
aupasamika-time an anantanubandhin kasaya bursts forth, the jiva attains
sasvadana-samyaktva, whence he immediately sinks back again into mithyatva. The entire
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process was in this case of quite short duration and without lasting effect for the spiritual
progress of the jiva. If, however, the semi-pure heap reaches udaya, the soul attains the
mixed belief, and is in the 3rd gunasthana. In this the soul remains for the fraction of a
muhurta and then reaches samyaktva or mithyatva. Finally, those who acquire
ksayopasamika-samyaktva become aviratas, desaviratas or sarvaviratas.
For beings of all 4 states of existence who possess the lower belief, the separation
(visamyojana) of the sat-karman of the anantanubandhins is possible. This is achieved,
similarly to the obtaining of samyaktva through these 3 processes; in anivrti-karana no
antara-karana takes place. A further progress, however, is not practicable for a
ksayopasamika-samyagdrsti, he cannot reach beyond the 7th gunasthana. If the wishes to
proceed further, he must attain aupasamika or ksayika-samyaktvam, and must cast off in a
methodical way the remaining mohaniya-ks. The two ways which cause a systematic
reduction of the active sat-karman will be shown in the two following paragraphs.
THE UPASAMA-SRENI.
Kg. I 60, II 105a et seq., 189a et seq., Kp. 171b et seq., Ps. 1158 et seq.
Upasama means: acquiescing, calming down; he who practices the upasama of karman is
capable of governing himself to such an extent that the karmans cannot manifest their
effect. The heaped-up satta-k is suppressed, so that it cannot manifest itself, but it is not
totally eradicated; it is, therefore, still existing in a latent state and can break out again
occasionally. If the suppression of karman is undertaken in a systematic way in a certain
succession, an upasama-sreni is existing, a series or scale, which finally ends in a complete
suppression of all mohaniya-ks. The upasama-sreni can be ``ascended`` by an avirata,
desavirata, pramatta or apramatta; in the regular course it reaches its end in the
upasanta-moha-gunasthana, as then the suppressed passions break out again and the jiva
``falls down`` from the sreni. In the following I give a short description of the different
stages of which the upasama-sreni consists. I restrict myself, however, to that which is
most necessary, as a detailed exposition would extend beyond the scope of this work.
An avirata, desavirata, pramatta or apramatta makes the 3 karmans and suppress thereby
the life-long passions. Thereupon he suppresses the 3 disturbances of belief and through
that now reaches permanent aupasamika-samyaktva. When this has happened, he proceeds
to the upasama of the still remaining mohaniya-ks. For this purpose he again performs the
3 karanas: the 3 karanas: the yathapravrtti-karana falls into the apramatta-gunasthana, the
apurva- and the anivrtti karana, into the gunasthanas named after them. If a calculable part
of the anivrtti-karana has passed, the jiva performs an antara-karana of the 21 remaining
mohaniyas. Then he successively suppresses, within the fraction of a muhurta, the 3rd sex,
then the female sex, then joking, liking, disliking, sorrow, fear and disgust; then the male
sex, then simultaneously apratyakhyavarana and pratyakhyanavarana anger, then the
flaming up anger. Thereupon follows the suppression of the 2nd and 3rd degrees of pride
and of the flaming-up pride; then that of the 2nd and 3rd kinds of deceitfulness and of the
flaming-up deceitfulness, and here upon that of the 2nd and 3rd kinds of greed. Then the
flaming-up greed becomes divided into 3 parts; the 2 first of these the jiva suppress
simultaneously, the 3rd he divides into a measurable number of pieces, which he
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suppresses gradually piece by piece. Through this he has become a suksma-samparaya.
When the last little piece of greed is suppressed, he is an upasantamoha. In this state he
remains, in the maximum, antarmuhurta, in the minimum for one samaya. As soon as this
time has passed, he falls down from this gunasthana. This ``pratipata`` follows from 2
causes: either through bhava-ksaya, the termination of the existence, i.e. the death of the
individual, or through addha-ksaya, the expiration of the time possible for the
upasanta-moha-state. If a jiva dies in this gunasthana he is reborn as an Anuttarasura-god,
consequently falls immediately from the 11th into the 3rd gunasthana. If he does not die,
at the termination of the upasanta-state the separated ks are taken up again, and thus he
becomes finally a pramatta, under certain circumstances also, a desavirata, avirata, or even
a sasvadana.
The upasama-sreni lasts only antarmuhurta; it can be ascended twice during an existence;
if this has been the case, salvation during that life is impossible. If, on the contrary, it is
only once ascended, the individual has still the chance after the downfall of reaching the
ksapaka-sreni which leads to nirvana.
THE KSAPAKA-SRENI.
Kg.I,61a, II, 111b et seq., 205b et seq.
The ksapaka-sreni is the ladder leading to the annihilation of karman. He who has
ascended it, extinguishes successively the different species of the satta-k., becomes in the
end altogether free from karman, and thereby attains salvation.
Only a person exceeding 8 years of age, endowed with the best firmness of the joints, who
is in one of the gunasthanas avirata, desavirata, pramatta or apramatta, is capable of
beginning the ascent on this sreni. He annihilates, by the help of the 3 karanas, firstly the
anantanubandhins, then the 3 species of disturbance of belief. If he has bound ayus and
dies before mithyatva is completely annihilated, he can, in his new existence, eventually
bind anew the anantanubandhins; because the germ of them, unbelief, is still existing. If,
however, mithyatva is annihilated, this is impossible. If he has bound ayus, but does not
die immediately after the annihilation of the 7 mohaniyas, he is satisfied with what he was
attained, and for the moment does not undertake any effort in order also to annihilate the
other karmans. He must then still experience 3 or 4 births before he is released.
If, however, he has reached the sreni without having bound ayus, he proceeds, after the
destruction of the 7 mohaniyas, immediately to the annihilation of the still remaining
mohaniyas. For this purpose, he performs the 3 karanas, of which the first falls into the
apramatta-gunasthana, the two others into the gunasthanas called after them. During the
apurva-karana he beings simultaneously with the annihilation of the 4
apratyakhyanavarana- and pratyakhyanavarana-kasayas. When these have half
disappeared, he meanwhile annihilates 3 veilings of undifferentiated cognition, viz. the 3
worst kinds of unconsciousness, 1-, 2-, 3-, 4-sensed class of beings, warm splendor, cold
luster, and fine, common and immovable body. Then he annihilates what still remains of
the two kasaya-species. Then follows the ksaya of the 3rd and female sex, of joking,
liking, disliking, sorrow, fear, disgust, male sex and of flaming-up anger, pride and
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deceitfulness. When this has happened, he leaves the anivrtti-gunasthana and enters into
that of the suksmasamparaya, where he successively annihilates the flaming up greed,
divided into little pieces. With the disappearance of the last particle of greed, all passions
are destroyed and the summit of the sreni is reached; the jiva is now a ksina-kasaya. In the
penultimate samaya of this gunasthana he annihilates the two lightest kinds of sleep (nidra
and pracala), in the following samaya the 5 veilings of knowledge, the 4 veilings of
undifferentiated cognition and the 5 hindrances. Thereby he has become a sayogi-kevalin,
who is still wandering for a time bodily on earth, but thereafter attains salvation.
THE 14 GUNASTHANAS
MITHYADRSTI-GUNASTHANAS
SASVADANA-SAMYAGDRSTI-GUNASTHANA
SAMYAGMITHYADRSTI-GUNASTHANA
AVIRATA-SAMYAGDRSTI-GUNASTHANA
DESAVIRATA-SAMYAGDRSTI-GUNASTHANA
PRAMATTA-SAMYATA-GUNASTHANA
APRAMATTA-SAMYATA-GUNASTHANA
APURVAKARANA-GUNASTHANA
ANIVRTTI-BADARA-SAMPARAYA-GUNASTHANA
SUKSMA-SAMPARAYA-GUNASTHANA
UPASANTA-KASAYA-VITARAGA-CHADMASTHA-GUNASTHANA
KSINA-KASAYA-VITARAGA-CHADMASTHA-GUNASTHANA
SAYOGI-KEVALI-GUNASTHANA
AYOGI-KEVALI-GUNASTHANA
Explanation of the gunasthanas Kg. I, 56a, Ps. 40 seq., Lp. III, 1131 seq., duration Ps.
181 seq.; marganasthanas Kg. I, 81b seq., Ps. 100; upayoga Kg. I, 147a Ps. 90; yoga Kg.
I, 145b, Ps. 88; lesya Kg. I, 148b ; jivasthanas Kg. I, 97b; bandhahetavah Kg. I, 151a seq.;
bandha. udaya. satta Kg. 63a seq. II, 168b seq.
All that has previously been said will be recapitulated and amplified in the following
analysis of the gunasthanas. We see once more the different species of jivas in their
dependence upon karman, and in their states and qualities produced thereby; we follow the
manner in which, by degrees, they deliver themselves from the fatal effects of matter and
accompany them up to the moment of their complete liberation from karman. The
procedure followed in the description of the different stages corresponds to that followed
in the description of the forms of the existence. I commence with a short characteristic of
each state and continue with a survey of the upayogas, yogas, lesyas, as well as of the
species of belief and conduct, which are possible in being who are in the respective
gunasthanas. Thereafter follows a survey of the causes of binding and of the karmans
which can exist in this stage in bandha, udaya, satta, as well as of those which are
eliminated when the gunasthana is left. In most of the cases I could restrict myself to a
simple enumeration, as the Kgs. only seldom offer arguments, and where this happens, the
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reason generally follows from the definition of the respective karman. With regard to that
which will be said concerning satta, I must observe that I confine myself only to the most
important. Still many other possibilities are suggesting themselves here (e.g. that someone
possesses already ksayika-samyaktva and then ascends the upasama-sreni) which the
reader can easily find or himself. About the sthiti-, rasa- and pradesa-bandha, I need not
make any detailed statements, as the little that the Kgs. offer concerning their maximum
and minimum, follows from the principle explained in chapter II, 2-4. I only recall the fact
that in the gunasthanas which lie beyond the cutting of the ``knot``, a sthiti above
sagaropamantahkotikotis cannot be bound, and that with the elimination of the kasayas the
binding of sthiti and rasa ceases entirely:`` the passionless one binds only momentary
karman which is without intensity (comp. Tattv. II,5).
MITHYADRSTI-GUNASTHANA.
The characteristic mark of this 1st gunasthana is unbelief, the declining of the truths of
Jainism. ``But why is this stage called a stage of virtue, as the virtues (guna) of the soul,
viz. knowledge, belief and conduct, are absent?`` ``Because in every jiva these exist at least
to a minimum extent, however much they might be darkened through the karman; for if
this should be lacking to a jiva, he would be no jiva.`` But, if now in every being the
samyaktva, although only in the smallest measure, is existing, why does one then speak of
``mithyadrstis``? ``Mithyadrstis are those in whom, on account of the realization of the
mithyatva-mohaniya-karman, the true belief does not manifest itself, those who find no
pleasure in the truth of salvation taught by the sublime Arhat. But as long as someone
does not accept even one of the words spoken by the Jina, he is a mithyadrsti (comp. Kg.
I, 56b).
The abhavyas and the bhavyas who by reason of unfavorable conditions do not reach
salvation, remain eternally in this gunasthana; with them it is without beginning and
without end. With the other bhavyas this gunasthana has no beginning, but an end which
comes sooner or later. With the one who fell from a higher stage and sank back into
unbelief, it has a beginning and an end; the duration of the stay in it amounts then in the
minimum to a fraction of a muhurta, in the maximum to something less than one-half of a
pudgalaparavarta,
cognition: mati-, sruta-ajnana, vibhanga-jnana; caksur-, acaksur-darsana.
activity : 13, i.e. all except aharaka- and aharaka-misra-kaya-yoga.
lesyas : all 6.
belief : unbelief.
conduct : avirati.
cause of bondage: 55, i.e. all except aharaka- and aharaka-misra-kaya-yoga.
bandha : 117 prakrtis, i.e. all 120 except the translocation-body and its limbs and
tirthakara.
udaya and udirana: 117 prakrtis i.e. all 122 except the translocation-body and its limbs,
tirthakara, mixed belief and samyaktva.
satta : all 148.
Table of bandha udaya satta of ks
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1. jnanavarana 5 5 5
2. darsanavarana 9 4,5 9
3. vedaniya 1 1 2
4. mohaniya 22 7 e, 8 de, 9cde, 10 28, 26, 27
5. ayus 1 1 1, 2
6.
7. gotra 1 1 1, 2
8. antaraya 5 5 5
It is not necessary to give a table of bandha, udaya and satta of nama-karman in this
gunasthana, as all karman-combinations in which the above-mentioned 3 or 5
karma-prakrtis do not occur in bandha or udaya, are possible. In satta the combination
indicated by an asterisk are not possible.
Beyond this gunasthana, the following prakrtis have no more bandha, udaya and udirana:
bandha: unbelief, 3rd sex, infernal state, anupurvi, ayus; 1-, 2-,3-, 4-sensed class of beings,
6th figure, 6th firmness of the joints, warm splendor, undeveloped, common, fine,
immovable body.
udaya and udirana: unbelief, warm splendor, undeveloped, common, fine body.
SASVADANA-SAMYAGDRSTI-GUNASTHANA.
This gunasthana is only of very short duration ; it lasts in the minimum 1 samaya, in the
maximum 6 avalikas. In it are beings who possessed aupasamika-samyaktva during the
fraction of a muhurta, but who had lost it again on account of the breaking out of the
life-long passions. It is therefore a state of quite short duration, which lies between a stage
on which mithyatva was suppressed, and the mithyadrsti-gunasthana; after the laps of that
time, the being sinks back into the 1st gunasthana.
cognition: mati-, sruta-ajnana, vibhanga-jnana; caksur- acaksur-darsana. activity : all
except aharaka- and aharaka-misra-kaya- yoga.
lesyas : all 6.
belief : sasvadana-samyaktva.
conduct : avirati.
causes of bondage: 50, i.e. all 57 except the 5 mithyatvas and aharaka- and
aharaka-misra-kaya-yoga.
bandha : 101 prakrtis, viz. the 117 of the previous gunasthana without the 16, cause of
which is unbelief.
udaya and udirana: 111 prakrtis, viz. the 117 of the preceding gunasthana without the 5
mentioned at the end. Besides that, there is no udaya of the infernal anupurvi, because a
sasvadana does not go to hell.
satta : 147, i.e. all except tirthakara.
Table of bandha udaya satta of k.s
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1. jnanavarana 5 5 5
2. darsanavarana 9 4, 5 9
3. vedaniya 1 1 2
4. mohaniya 21 7f, 8f, 9d 28
5. ayus 1 1 1, 2
6. naman 28e, 29b, 30b 30 cdefg, 31 b 92, 88
21abcdf, 24a, 25f, 26def
29nop, 30abcdefgk,
7. gotra 1 1 1
8. antaraya 5 5 5
Beyond this gunasthana, mixed belief has no more udaya and udirana.
SAMYAGMITHYADRSTI-GUNASTHANA
The prominent property of this gunasthana, which only lasts during the fraction of a muhurta

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


the 4th (the strongest), the pratyakhyanavarana-kasayas the 3rd, the
apratyakhyanavarana-kasayas the 2nd (the weakest) degree. A rasa of the 1st degree does
not exist with the good prakrtis. Of the bad prakrtis only 17 have the rasa of the 1st
degree, namely the 5 hindrances, the first 4 veilings of knowledge, the first 3 veilings of
undifferentiated cognition, male sex, and the flaming-up passions; the other bad prakrtis
have, like the good ones, only a rasa of the 2nd, 3rd and 4th degree. The reason for the
absence of the 1st degree in the case of most of the karman-species in their peculiar
arrangement in the gunasthanas, of which more will be said later.
The different rasa of a karma-prakrti can be exemplified most clearly by the desaghatis.
The 4 first veilings of knowledge, for instance, are working so strongly at the anubhaga of
the 4th and 3rd degrees that knowledge is quite impossible, at the intensity of the 2nd
degree they hinder knowledge totally or partially, at the rasa of the 1st degree only
partially (Kg. II, 56b).
The most sinful a jiva is, the longer the duration of his karman, the stronger the effect of
his bad, the weaker that of his good prakrtis, whilst with an increased purity the duration
of the bound karman and the intensity of the bad prakrtis decrease and the rasa of the
good prakrtis grows (Kg. II, 43b).
THE QUANTITY OF THE PRADESAS OF THE KARMAN.
(Kg. II, 68b seq., Tattv. VIII, 25).
The atoms are, according to the number in which they are found together, divided into
categories (vargana). Atoms which are found alone, from the 1st vargana, aggregates
(skandha) of 2 atoms the 2nd vargana and so forth.
A vargana the aggregates of which are comprising a certain minimum of pradesas and
which is according to its condition (parinama), is not too high a degree gross (sthula), can
be assimilated by the jiva to the physical body. This is the minimum-audarika-vargana. If
one adds an atoms to each aggregate of the vargana, one obtains the 2nd
audarika-vargana, which is somewhat fine, but more compact than the preceding one. If
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one continues in this way, one finally obtains the maximum audarika-vargana. If one atom
is added to each skandha of the latter, there results the minimum
audarika-agrahana-vargana: the complex is not gross enough and contains too many atoms
in order to be capable of being assimilated to the physical body. Again, to each aggregate
an atoms is added till the maximum audarika-agrahana-vargana results ; still one atom
more, and the complex contains enough atoms and possesses a sufficient degree of
subtlety (suksma-parinama), in order to be capable of forming the minimum vargana for
the transformation-body. On the maximum-vargana follow again
vaikriya-agrahana-varganas, and then in constant change the
grahana-and-agrahana-varganas of the translocation-body, of the fiery body, of the speech,
of the breath, of the thinking organ, and finally of the karman.
From the preceding result two essential peculiarities of the karman-complexes, through
which these are distinguished from the other kinds of the varganas, which the jivas
assimilate. Firstly the karma-varganas are exceedingly fine, finer even than those which the
jiva requires for speaking, breathing and thinking. And, secondly, a karman aggregate
surpasses in regard to the quantity of atoms of which it consists, all other skandhas.
About the condition of the karman-aggregates, we further learn, that there exist with them
2 odors, 5 colors, 5 tastes, and only 4 touches, namely cold, warm, adhesive, and rough
(whilst with the skandhas of the physical body all 8 sparsas are found).
The jiva assimilates karman-matter which is within his own pradesas, not matter lying
outside of them, just as fire only seizes inflammable material which is lying within its
reach. Every part of the soul is, therefore, filled with karma-pudgalas, which, if the
necessary conditions are fulfilled, adhere to the jiva like dust to a body besmeared with oil.
The jiva seizes a karman-particle simultaneously with all his parts, because an exceedingly
close connection exists between all the pradesas of a jiva, as with the links of a chain.
The karman-particle absorbed by the jiva develops into the 8 species of the karman, as
food consumed at a changes itself into blood and the other humors of the body (Jacobi ad.
Tattv. VIII, 5). The shares which fall to the 8 mula-prakrtis differ from one another; their
measure corresponds to the length of their sthiti. Ayus receives the smallest part, a greater
portion goes to naman and gotra, which both obtain equal portions. More than the latter
go to the two avaranas and antaraya, each of which gets an equal portion. Still a larger
part than these falls to mohaniya; by far the greatest of all, however, to vedaniya.
The part falling to a mula-prakrti is then further divided among the uttara-prakrtis. Among
the jnanavaranas the veiling of omniscience receives an infinitely small part (as it is
sarvaghatin), the rest falls to the 4 other prakrtis. At the darsanavarana the part which has
sarvaghati-rasa is divided into 6 parts (for the veiling of absolute undifferentiated
cognition and the 5 kinds of sleep), the remainder, provided with desaghati-rasa is divided
into 3 parts. The part falling to vedaniya becomes completely sata or asata, as only one of
these two can be bound. The part of the mohaniya provided with sarvaghati-rasa is divided
into 2 portions, one of which falls to darsana-mohaniya, the other to caritra-mohaniya.
The former becomes entirely mithyatva, the latter is converted into the 12 kasayas. The
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remainder has desaghati-rasa and is divided into 2 parts, of which the first belongs to the 4
flaming-up passions, whilst the other falls to one of the 3 sexes, to joking and liking (or to
disliking and sorrow, according to which was bound) and to fear and disgust. The part of
the ayus belongs altogether to one of the 4 uttara-prakrtis, as only one of them can be
bound. The part of the naman is separated into as many sub-divisions as uttara-prakrtis
can be bound, the sub-divisions of color, odor, taste, touch, body, samghatana and binding
obtain portions from the one particle falling to the mula-prakrti. The part of the gotra is
attributed entirely to the high or low gotra, as both are not bound simultaneously. The part
of the antaraya is equally distributed between the 5 uttara-prakrtis.
If a certain prakrti can no more be bound in a particular gunasthana, the quantity of matter
that would fall to it, is attributed to the other prakrtis which belong to the same class
(jati). If also those are no more bound, the karman-particle falls to the mula-prakrti, and is
divided between the still remaining parts. If also the mula-prakrti is no longer bound, it
falls to another mula-prakrti. For example, if nidranidra, pracalapracala and styanarddhi
are no longer bound, the dravya which would fall to them becomes nidra and pracala,
which both belong to their class. If also nidra and pracala are no longer capable of being
bound the matter is converted into the still remaining kinds of the darsanavarana. If the
binding of all the darsanavarana is no more possible (as in the 11th gunasthana), the
particle becomes sata-vedaniya.
Devendasuri shows (Kg. II, 77a et seq.) in a detailed manner in what proportion the
number of the pradesas of an uttara-prakrti stands in maximum and minimum towards the
quantity of the pradesas of the other uttara-prakrtis belonging to the same class. I do not
wish to reproduce these long explanations in extenso, and therefore content myself with an
example:
``Of darsanavarana, if the maximum number of pradesas in taken into consideration, the
number of pradesas of pracala is comparatively very small; in proportion to it, the number
of nidra is larger (visesadhika); in proportion to it, that of pracalapracala is larger; in
proportion to it, that of nidranidra is larger; in proportion to it, that of styanarddhi is
larger; in proportion to it, that of kevala-darsana-avarana is larger; in proportion to it, the
number of the pradesas of avadhi-darsana-avarana is infinitely larger; in proportion to it,
that of acaksur-darsana-avarana is still larger; in proportion to it, that of
caksur-darsana-avarana is again larger.``
``Of darsanavarana, if the minimum number of pradesas is taken into consideration, the
quantity of the pradesas of nidra is comparatively small; in proportion to it, the number of
the pradesas of pracala is larger; in proportion to it, that of nidranidra is larger; in
proportion to is that of pracalapracala is larger; in proportion to it, that of styanarddhi is
larger; in proportion to it, that of kevala-darsana-avarana is larger; in proportion to it, that
of avadhi-darsana-avarana is infinitely larger; in proportion to it, that of
acaksur-darsana-avarana is still larger; in proportion to it, that of caksur-darsana-avarana
is again larger.``
The smaller the number of prakrtis between which a karman-particle must be divided, and
the higher organized the being is who assimilates the karman, the larger is the number of
the pradesas which fall to a prakrti (Kg. II, 89a). The height of the physical development
of a jiva corresponds to the degree of his activity (yoga), through which he produces the
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attraction of karma-pudgalas. A completely developed thinking being assimilates,
therefore, more matter than a creature only incompletely developed and with only one
sense. If now this great quantity of matter is only divided between a few prakrtis, because
most of the prakrtis are no more bound, then naturally arises with each of these prakrtis a
greater number of pradesas than if the same matter would fall to a great number of
prakrtis. This consideration shows that the greatness or smallness of the pradesa-bandha
of the different prakrtis does not upon ethical factors, as with sthiti-bandha and
rasa-bandha, but upon mechanical ones.
THE KARMAN IN THEIR RELATION TO THE SOUL AND
TO ONE ANOTHER
BANDHA, UDAYA, SATTA
UDIRANA
APAVARTANA AND UDVARTANA
SAMKRAMA
BANDHA, UDAYA, SATTA.
(Kg. II, 127b seq., Ps. 1223 seq.)
Bandha ``bondage`` is called the assimilation of the matter penetrated into the jiva in the
form of certain karman-species. (abhinava-kammaggahanam bandho, Kg. I, 63a; bandho
nama karmaparamanunam atmapradesaih saha vahnyayahpindavad anyo`nyanugamah Kg.
II, 115b).
Udaya ``realization`` is the becoming manifest of the effects of the karman in due time.
(karmapudgalanam yathasvasthitibaddhanam udayasamayapraptanam yad
vipakena-`nubhavanena vedanam sa udaya ucyate Kg. I, 69a; karmaparamanunam eva
vipakapraptanam anubhavanam udayah Kg. II, 115b).
Satta is the existing in potentia of the karmans, from the moment of the assimilation to the
moment of the realization or some other elimination. (satta kammana thii
bandhailaddhattalabhanam Kg. I, 75a; bandhasamayat samkramena-`tmalabhasamayad va
arabhya yavat te karmaparamanavo na-nyatra samkramyante, yavad va na ksayam
upagacchanti tavat tesam svasvarupena yah sadbhavah sa satta Kg. II, 115b).
In the following I give a summary of the bandha- udaya- and satta-sthanas of the 8
karman-species, i.e. to show which uttara-prakrtis of a mula-prakrti exist side by side in
bandha, or udaya or satta. The aim of these explanations is two-fold. Firstly, the
understanding of the effect of the different karma-prakrtis is essentially promoted, and,
secondly, through this procedure I am capable considerably to curtail what is to be said
later on concerning the jivasthanas and gunasthanas. The different counting of the karmans
in bandha, udaya and satta has already been pointed out.
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JNANA-AVARANA.
All 5 uttara-prakrtis are always simultaneously bound. It is therefore not possible to bind
only one or two of the veilings of knowledge, but, as long as the mula-prakrti can
altogether be bound, the 5 uttara-prakrtis of them must be bound. All 5 species are
likewise always jointly existing in udaya as well as in satta. II.
DARSANA-AVARANA.
Three combinations are possible with bandha and satta, namely:
9 uttara-prakrtis, i.e., all kinds of veiling of undifferentiated cognition.
6 (i.e.) the preceding ones without nidranidra, pracalapracala and styanardhi.
4 (i.e.) the preceding ones without nidra and pracala, that is to say, the 4 proper veilings of
undifferentiated cognition alone, without the different species of unconsciousness.
Two combinations are, however, only possible at udaya, namely:
4 uttara-prakrtis, i.e. the above-mentioned proper veilings of undifferentiated cognition.
5. (i.e.) the former and one of the 5 kinds of unconsciousness of the physio-psychological
conditions of sleep, intensive sleep etc. More than one cannot realize itself at one time.
VEDANIYA.
Sata and asata exclude one another; only one of them, therefore, can be bound, and only
one of them can realize itself. In satta, however, both of them exist until such time as one
of them is annihilated (in the penultimate samaya of the 14th gunasthana).
Mohaniya.
Ten combinations are possible at bandha, namely:
1 uttara-prakrti = flaming-up greed.
2 = flaming-up greed + deceitfulness.
3 = flaming-up greed + deceitfulness + pride.
4 = flaming-up greed + deceitfulness + pride + anger.
5 = 4 flaming-up passions + male sex.
9 = 4 flaming-up passions + male sex + joking and liking (disliking and sorrow) + fear +
disgust.
13 = 4 flaming-up + 4 pratyakhyanavarana passions + male sex + joking and liking
(disliking and sorrow) + fear + disgust.
17 = flaming-up + 4 pratyakhyanavarana + 4 apratyakhyan-avarana passions + male sex +
joking and liking (disliking and sorrow) + fear + disgust.
21 = 16 passions + male (female) sex + joking and liking (disliking and sorrow) + fear +
disgust.
22 = unbelief + 16 passions + male (female or third) sex + joking and liking (disliking and
sorrow) + fear + disgust.
Nine combinations are possible in udaya:
1 uttaraprakrti = flaming-up anger (pride, deceitfulness, greed).
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2 = flaming-up anger (pride, deceitfulness, greed) + male (female, third) sex.
4 = flaming-up anger (pride, deceitfulness, greed) + male (female, third) sex + joking and
liking (disliking and sorrow).
5a = 4 + fear (disgust or samyaktva).
5b = flaming-up + pratyakhyanavarana anger (pride, deceitfulness, greed) + male (female,
third) sex + joking and liking (disliking and sorrow).
6a = 4 + fear + disgust (fear + samyaktva or disgust + samyaktva).
6b = 5b + fear (disgust or samyaktva).
6c = flaming-up + pratyakhyanavarana + apratyakhyanavarana anger (pride, deceitfulness,
greed) + male (female, third) sex + joking and liking (disliking and sorrow).
7a = 4 + fear + disgust + samyaktva.
7b = 5b + fear + disgust (fear + samyaktva or disgust + samyaktva).
7c = 6c + mixed belief.
7d = 6c + fear (disgust or samyaktva).
7e = 6c + unbelief.
7f = flaming-up + pratyakhyanavarana + apratyakhyanavarana + anantanubandhi anger
(pride, deceitfulness, greed) + male (female, third) sex + joking and liking (disliking and
sorrow).
8a = 5b + fear + disgust + samyaktva.
8b = 6c + fear (disgust) + mixed belief.
8c = 6c + fear + disgust (samyaktva).
8d = 6c + fear (disgust) + unbelief.
8e = 7f + unbelief.
8f = 7f + fear (disgust).
9a = 6c + fear + disgust + mixed belief.
9b = 6c + fear + disgust + samyaktva. 9c = 6c + fear + disgust + unbelief.
9d = 7f + fear + disgust.
9e = 7f + fear (disgust) + unbelief.
10 = 7f + fear + disgust + unbelief.
Fifteen combinations are possible in satta:
28 = all uttaraprakrtis.
27 = all, except the lower belief (samyaktva).
26 = the preceding, except mixed belief.
24 = all except the 4 passions of life-long duration.
23 = the preceding except unbelief.
22 = the preceding except mixed belief.
21 = the preceding except the lower belief.
13 = the preceding except the apratyakhyanavarana and pratyakhyanavarana passions.
12 = the preceding except third sex.
11 = the preceding except female sex.
5 = the preceding except the 6 non-passions.
4 = the preceding except male sex.
3 = the preceding except flaming-up anger.
2 = the preceding except flaming-up pride.
1 = the preceding except flaming-up deceitfulness.
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AYUS.
As the 4 kinds of ayus are in opposition to one another, only one ayus can be bound at a
time, only one ayus can realize itself at a time. In satta however, 2 ayus can be in
existence; namely, at the time when the ayus of the next existence is already bound but
that of the present one has not yet completely expired.
NAMAN.
In bandha the following 9 prakrtis are always in existence (dhruva):
Fiery and karman body, color, odor, taste, touch, not-light-not-heavy, self-annihilation,
formation.
There are 8 combinations:
23 uttaraprakrtis for undeveloped 1-sensed beings) = animal state of existence and
anupurvi + a sense + physical body + 6th figure + immovable + fine (gross) + undeveloped
+ individual (common) body + flexible + ugly + unsympathetic + unsuggestive + shame +
9 dhruvas.
25a (for developed 1-sensed beings) = animal state of existence and anupurvi + 1 sense +
physical body + 6th figure + annihilation of others + breathing + immovable + gross (fine)
+ developed + individual (common) body + firm (flexible) + beautiful (ugly) +
unsympathetic + unsuggestive + fame (shame) + 9 dhruvas.
25b (for undeveloped 2-,3-,4-,5- sensed animals) = animal state of existence and anupurvi
+ 2 (3,4,5) senses + physical body and limbs + 6th figure + 6th firmness + movable +
gross + undeveloped + individual body + flexible + ugly + unsympathetic + unsuggestive +
shame + 9 dhruvas.
25c (for undeveloped human beings) = 25b, but human state of existence and anupurvi + 5
senses.
26 (for developed 1 -sensed animals) = animal state of existence and anupurvi + 1 sense +
physical body + 6th figure + annihilation of others + breathing + immovable + warm
splendor (cold luster) + gross + developed + individual body + firm (flexible) + beautiful
(ugly) + unsympathetic + suggestive + fame (shame) + 9 dhruvas.
28a (for gods) = celestial state of existence and anupurvi + 5 senses + transformation-body
and limbs + 1st figure + annihilation of others + breathing + pleasant gait + movable +
gross + developed + individual body + firm (flexible) + beautiful (ugly) + sympathetic +
melodious + suggestive + fame (shame) + 9 dhruvas.
28b (for infernal beings) = infernal state of existence and anupurvi + 5 senses +
transformation-body and limbs + 6th figure + annihilation of others + breathing +
unpleasant gait + movable + gross + developed + individual body + flexible + ugly +
unsympathetic + ill-sounding + unsuggestive + shame + 9 dhruvas.
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29a (for 2-,3-,4- sensed animals) = animal state and anupurvi + 2(3,4) senses + physical
body and limbs + 6th figure + 6th firmness + annihilation of others + breathing +
unpleasant gait + movable + gross + developed + individual body + firm (flexible) +
beautiful (ugly) + ill-sounding + unsympathetic + unsuggestive + fame (shame) + 9
dhruvas.
29b (for 5-sensed animals) = animal state and anupurvi + 5 senses + physical body and
limbs + 1st-6th figure + 1st-6th firmness + annihilation of others + breathing + pleasant
(unpleasant) gait + movable + gross + developed + individual body + firm (flexible) +
beautiful (ugly) + sympathetic (unsympathetic) + melodious (ill-sounding) + suggestive
(unsuggestive) + fame (shame) + 9 dhruvas.
29c (for human beings) = 29b with human state as anupurvi.
29d (for gods) = 28a + tirthakara.
30a (for 2,-3,-4 sensed animals) = 29a + cold luster.
30b (for 5-sensed animals) = 29b + cold luster.
30c (for human beings) = 29c + tirthakara.
30d (for gods) = celestial state and anupurvi + 5 senses + transformation-body and limbs +
translocation-body and limbs + 1st figure + annihilation of others + breathing + pleasant
gait + movable + gross + developed + individual body + beautiful + firm + sympathetic +
suggestive + melodious + fame + 9 dhruvas.
31 (for gods) = 30d + tirthakara.
1 (bound only by persons in a high state of spiritual development) = fame.
In udaya 12 combinations are possible.
The following 12 prakrtis are ``dhruvas``, i.e. they always exist: fiery and karman bodies.
``not light nor heavy``, firm and flexible, beautiful and ugly, color, odor, taste, touch,
formation.
It is distinguished between the realization of the karman during apantarala-gati (i.e. during
the time between the new and the old incarnation) and the realization of the karman in the
incarnated state.
20 uttara-prakrtis (with kevalins) = human state + 5 senses + movable + gross +
developed + sympathetic + suggestive + fame + 12 dhruvas.
21a (with 1-sensed animals in apantarala-gati) = animal state and anupurvi + 1 sense +
immovable + gross (fine) + developed (undeveloped) + unsympathetic + unsuggestive +
fame (shame) + 12 dhruvas.
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21b (with 2,-3,-4-sensed animals in apantarala-gati) = animal state and anupurvi + 2(3,4)
senses + movable + gross + developed (undeveloped) + unsympathetic + unsuggestive +
fame (shame) + 12 dhruvas.
21c (with 5-sensed animals in apantarala-gati) = animal state and anupurvi + 5 senses +
movable + gross + developed (undeveloped) + sympathetic (unsympathetic) + suggestive
(unsuggestive) + fame (shame) + 12 dhruvas.
21d (with human beings in apantarala-gati) = 21c with human state and anupurvi.
21e (with kevalins) = 20 + tirthakara.
21f (with gods in apantarala-gati) = 21c with celestial state and anupurvi, only developed.
21g (with infernal beings in apantarala-gati) = infernal state and anupurvi + 5 senses +
movable + gross + developed + unsympathetic + unsuggestive + shame + 12 dhruvas.
24a (with incarnated 1-sensed animals) = animal state + 1 sense + common (individual)
body + gross (fine) + developed (undeveloped) + unsympathetic + unsuggestive + fame
(shame) + immovable + 6th figure + physical body + self-annihilation + 12 dhruvas.
24b (with aerial beings) = 24a, but transformation-body, gross, developed, shame.
25a (with developed 1-sensed animals) = 24a + annihilation of others.
25b (with gross aerial beings) = 24b + annihilation of others.
25c (with 5-sensed animals, capable of transformation) = animal state + 5 senses +
movable + gross + developed + sympathetic (unsympathetic) + suggestive (unsuggestive)
+ fame (shame) + transformation-body and limbs + 1st figure + self-annihilation +
individual body + 12 dhruvas.
25d (with human beings, capable of transformation) = 25c with human state.
25e (with human beings with translocation-body) = human state + 5 senses +
translocation-body and limbs + 1st figure + self-annihilation + individual body + movable
+ gross + developed + sympathetic + suggestive + fame + 12 dhruvas.
25f (with gods) = 25c with celestial state.
25g (with infernal beings) = infernal state + 5 senses + movable + gross + developed +
unsympathetic + unsuggestive + shame + transformation-body and limbs + 6th figure +
self-annihilation + individual body + 12 dhruvas.
26a (with 1-sensed animals) = 24a + annihilation of others + breathing.
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26b (with 1-sensed animals) = 24a + annihilation of others + warm splendor (cold luster).
26c (with aerial animals) = 24b + annihilation of others + breathing.
26d (with 2,-3,-4-sensed animals) = animal state + 2 (3,4) senses + movable + gross +
developed (undeveloped) + unsympathetic + unsuggestive + fame (shame) + physical body
and limbs + 6th figure + 6th firmness + self-annihilation + individual body + 12 dhruvas.
26e (with 5-sensed animals) = animal state + 5 senses + movable + gross + developed
(undeveloped) + sympathetic (unsympathetic) + suggestive (unsuggestive) + fame (shame)
+ physical body and limbs + 1st-6th firmness + self-annihilation + individual body + 12
dhruvas.
26f (with human beings) = 26e, but human state.
26g (with kevalins) = human state + 5 senses + movable + gross + developed +
sympathetic + suggestive + fame + physical body and limbs + 1st-6th figure + 1st firmness
+ self-annihilation + individual body + 12 dhruvas.
27a (with 1-sensed animals) = 24a + annihilation of others + breathing + warm splendor
(cold luster).
27b (with 5-sensed animals capable of transformation) = 25c + annihilation of others +
pleasant gait.
27c (with human beings capable of transformation) = 25d + annihilation of others +
pleasant gait.
27d (with human beings with translocation-body) = 25e + annihilation of others + pleasant
gait.
27e (with kevalins) = 26g + tirthakara.
27f (with gods) = 25f + annihilation of others + pleasant gait.
27g (with infernal beings) = 25g + annihilation of others + unpleasant gait.
28a (with 2,-3,-4,-sensed animals) = 26d + annihilation of others + unpleasant gait; only
developed.
28b (with 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait.
28c (with 5-sensed animals capable of transformation) = 25c + annihilation of others +
pleasant gait + breathing.
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28d (with human beings) = 26f + annihilation of others + pleasant gait.
28e (with human beings capable of transformation) = 25d + annihilation of others +
pleasant gait + breathing.
28f (with human beings capable of transformation) = 25d annihilation of others + pleasant
gait + cold luster.
28g (with human beings with translocation-bodies) = 25e + annihilation of others +
pleasant gait + breathing.
28h (with human beings with translocation-bodies) = 25e + annihilation of others +
pleasant gait + cold luster.
28i (with kevalins) = 26g + annihilation of others + pleasant gait.*
28k (with gods) = 25f + annihilation of others + pleasant gait + breathing.
28l (with gods) = 25f + annihilation of others + pleasant gait + cold luster.
28m (with infernal beings) = 25g + annihilation of others + unpleasant gait + breathing.
29a (with 2,-3,-4-sensed animals) = 26d + annihilation of others + unpleasant gait +
breathing.
29b (with 2,-3,-4-sensed animals) = 26d + annihilation of others + unpleasant gait + cold
luster.
29c (with 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait +
breathing.
29d (with 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait +
cold luster.
29e (with 5-sensed animals capable of transformation) = 25c + annihilation of others +
pleasant gait + breathing + melodious.
29f (with 5-sensed animals capable of transformation) = 25c + annihilation of others +
pleasant gait + breathing + cold luster.
29g (with human beings) = 29c with human state.
29h (with human beings capable of transformation) = 29e with human state.
29i (with human beings capable of transformation) = 29f with human state.
29k (with human beings with translocation-bodies) = 25e + annihilation of others +
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pleasant gait + breathing + melodious.
29l (with human beings with translocation-bodies) = 25e + annihilation of others +
pleasant gait + cold luster + breathing.
29m (with kevalins) = 26g + annihilation of others + pleasant (unpleasant) gait +
breathing.
29n (with gods) = 25f + annihilation of others + pleasant gait + breathing + cold luster.
29o (with gods) = 25f + annihilation of others + pleasant gait + cold luster + melodious.
29p (with infernal beings) = 25g + annihilation of others + unpleasant gait + breathing +
ill-sounding.
30a (with 2,-3,-4-sensed animals) = 26d + annihilation of others + unpleasant gait +
breathing + melodious (ill-sounding).
30b (with 2,-3,-4-sensed animals) = 26d + annihilation of others + unpleasant gait +
breathing + cold luster.
30c (with 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait +
breathing + melodious (ill-sounding).
30d (with, 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait +
cold luster + melodious (ill-sounding).
30e (with 5-sensed animals capable of transformation) = 25c + annihilation of others +
pleasant gait + breathing + melodious + cold luster.
30f (with human beings) = 30c with human state.
30g (with human beings capable of transformation) = 30e with human state.
30h (with human beings with translocation-bodies) = 25e + annihilation of others +
pleasant gait + breathing + melodious + cold luster.
30i (with kevalins) = 26g + annihilation of others + breathing + pleasant (unpleasant) gait
+ melodious (ill-sounding).
30k (with gods) = 25f + annihilation of others + pleasant gait + breathing + melodious
(ill-sounding) + cold luster.
31a (with 2,-3,-4-sensed animals) = 26d + annihilation of others + unpleasant gait +
breathing + melodious (ill-sounding) + cold luster.
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31b (with 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait +
breathing + melodious (ill-sounding) + cold luster.
31c (with kevalins) =26g + annihilation of others + breathing + pleasant (unpleasant) gait
+ melodious (ill-sounding) + tirthakara.
8 (with kevalins) = human state + 5 senses + movable + gross + developed + sympathetic
+ suggestive + fame.
9 (with kevalins) = 8 + tirthakara.
In satta the following combinations are possible:
93 uttaraprakrtis, all.
92 = 93 - tirthakara.
89 = 93 - physical body and limbs, binding and samghatana.
88 = 89 - tirthakara.
86a = 88 - infernal state and anupurvi.
86b = 88 - celestial state and anupurvi.
80a = 86a - celestial state and anupurvi, transformation-body and limbs, binding,
samghatana.
80b = 86b - infernal state and anupurvi, transformation-body and limbs, binding,
samghatana.
*80c = 93 - infernal state and anupurvi, animal state and anupurvi, 1-2-3-4 senses,
immovable, warm splendor, cold luster, fine, common body.
*79 = 80c - tirthakara.
78a = 80a - human state and anupurvi.
78b = 80c - human state and anupurvi.
*76 = 80c - physical body and limbs, binding, samghatana.
*75 = 79 - physical body and limbs, binding, samghatana.
*9 = human state + 5 senses + movable + gross + developed + sympathetic + suggestive +
fame + tirthakara.
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*8 = 9 - tirthakara.
VII. Gotra.
Never more than one of the 2 uttara-prakrtis can be bound; only one can realize itself. In
satta however both can exist.
ANTARAYA.
All 5 kinds are always associated with one another in bandha, in udaya, in satta.
A summary (samvedha) of the simultaneously appearing bandha-, udaya- and sattacombination
of every mula-prakrti will be given later, with the separate jiva-sthanas and
gunasthanas, where also a table of the simultaneous occurrence of the mula-prakrtis will
be found.
UDIRANA
Kg. I, 69a II 194b ; Kp. 122a seq; Ps. 1060 seq.
Udirana ``premature realization`` is the premature becoming manifest of the effect of the
karman. (Karmapudgalanan yathasvasthitibaddhanam yad apraptakale vedanam udirana
bhanyate Kg I 69a). The premature realization is caused by the yoga, regardless as to
whether it (the yoga) is with or without kasayas. It can, in general, always occur where
udaya takes place, yet there must remain more than one avalika of the sthiti of the karman
which has to be realized prematurely; if there is only one avalika left, only udaya and not
udirana is possible. More will be said on the most important differentialities in the
occurrence of udaya and udirana in the discussion of the gunasthanas.
APAVARTANA AND UDVARTANA.
Ps. 1041 et seq., KP. 116a seq., Tattv. II 52.
The time during which a karman works, and the intensity with which it manifests itself, is
definite. But every karman can increase or decrease its effect. The increased realization is
called ``apavartana``, the decreased realization ``udvartana``. sthiyanubhagayorbrhatkaranam
udvartana, tayor eve hrasvikaranam apavartana`` (Kp 2a). The most important apavartana
is that of ayus, which has already been mentioned. Such an increased realization of the
ayus-karman is, however, not possible with all beings; with celestial and infernal beings,
with human beings in their last existence, with tirthakaras, cakravartins, ardhacakravartins,
as well as with men and animals whose ayus lasts innumerable years, it is not possible.
SAMKRAMA.
Ps. 890 et seq., KP. 68 b et seq., cf. Tattv. VIII 22c.
Under certain circumstances a karman-species can realize itself as another one, whether
this is itself bound or not. Thus, e.g., a bound mati-jnanavarana-k can manifest itself as a
likewise bound sruta-jnanavarana-k or ``bound uccairgotra-k as a nicair-gotra-k even when
the latter has not been bound. This transformation of one karman into another is called
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samkrama. ``samkrama prakrtisthityanubhagapradesanam anyakarmarupataya sthitanam
anyakarmasvarupena vyavasthapanam`` (KP 2a). It can only take place between the
uttara-prakrtis of a mula-prakrti, not between different mula-prakrtis. It is not possible
between 4 ayus and between darsana-mohaniya and caritra-mohaniya nor between the
different kinds of darsana-mohaniya-k.
THE QUALITIES OF THE SOUL
THE STATES OF THE SOUL
THE FACULTY OF COGNITION OF THE SOUL
THE ACTIVITY OF THE SOUL
THE LESYAS
BELIEF
CONDUCT
THE STATES OF THE SOUL.
Kg. I 154 b et seq., Lp. XXXVI 1 et seq., Tattv. II, 1-7.
We have given an account of the different karmans in themselves and in their relations to
one another; in the following we have to represent their relations towards the soul (jiva)
and the states (bhava) produced in it by them.
In the jiva 5 states are possible which can manifest themselves simultaneously in a greater
or smaller number, namely:
1) parinamika bhava, the essential state. This comprises the qualities belonging to the jiva in himself,
the qualities in which nothing is changed through the karman.
2) audayika bhava, the state which is the consequence of the unhindered realization of the karman. It
comprises all accidental attributes of the jiva, which become apparent through udaya of karman.
3) aupasamika bhava, the state produced by the suppression of the karman. This comprises all states
of the jiva which become manifest when the (mohaniya) karmans have been suppressed, i.e. when
they have, although still existing, been overcome through strict self-control, so that they cannot
realize themselves. The aupasamika bhava may be compared to the state of water in which the
clouding mud has been cast down through the addition of kataka-nut.
4) ksayika bhava, the state resulting from the annihilation of the karman. This comprises all that
manifest itself in the jiva when the karman has totally disappeared. It may be compared to the
clearing of the water which is produced through its separation from the mud.
5) ksayopasamika (misra) bhava, the mixed state. In it the karman is still existing in the jiva, but does
not realize itself. Whilst, however, the jiva in the aupasamika bhava has so completely suppress
the karman that its effect is no longer altogether felt, in the misra bhava the existence of
karma-pradesas is still experienced, although these do not reach udaya and possess no intensity.
The inefficacy of the karman is therefore a smaller one than in the two preceding states; for this
reason the ksayopasamika bhava is inferior to them in rank.
The name ``ksayopasamika`` or ``misra`` it owes to the circumstance that in it the karman is
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partly annihilated, partly suppressed. This definition is, however, not quite sufficient,
because also in the aupasamika bhava the realized karman is annihilated and the one not
yet realized is suppressed; the characteristic feature, that the karmapradesas are still felt, is
however, not pronounced. The terminus technicus for this state is therefore, not a very
aptly chosen one. This explains that it could not become clearly grasped by the older
European expounders of the Jaina philosophy.
In the following I give the sub-species (bheda) of the states referred to above. I deviate
however from the given succession in so far as I mention them in their natural order:
The essential state has 3 sub-divisions: (1) jivatva, the spiritual nature of the soul; (2)
bhavyatva, the capability of salvation; (3) abhavyatva, the incapability of salvation. As
essential states of the soul there could further be mentioned eternity, activity and others.
But these parinamika-bhavas are also proper to other substances, that is why here only the
states proper to the jiva are mentioned. (Concerning bhavyatva and abhavyatva see infra).
The audayika-bhava has 21 sub-species: 1. asiddhatva, the state of unholiness, the lacking
of spiritual perfection ; 2. ajnana, ignorance; 3. asamyama, lacking self-discipline, caused
through the realization of the pratyakhyanavaranakasayas; 4. mithyatva, unbelief, caused
through realization of mithyatva-mohaniya; 5-8. the four kasayas, anger, pride,
deceitfulness, greed caused through udaya of kasaya-mohaniya; 9-11 the three sexes
caused through udaya of the respective nokasaya-mohaniyas; 12-15, the 4 states of
existence, caused through realization of the respective gati-karmans; 16-21. the 6 lesyas,
colors of the soul.
All the 21 bhavas here quoted in the jiva through unhindered realization of the karman.
Many other bhavas ought still to be mentioned here, which likewise arise through udaya of
karman. But as in the Purvasastras these 21 alone are mentioned, this enumeration has
been universally adopted (Kg. I 156a) and the many other audayika bhavas are considered
to be included in them.
The ksayopasamika-bhava comprises 18 sub-species: 1-10. all species of cognition
(upayoga) with the exception of omniscience and absolute undifferentiated cognition;
11-15. the 5 faculties (labdhi) of giving, taking, enjoyment, usufruct and will. All states
hitherto explained have arisen through annihilation or suppression of jnanavarana-,
darsanavarana-, and antaraya-k. But as the respective karmans have not been made
completely ineffective, the jiva possesses the upayogas and labdhis in a greater or smaller
measure only, not absolutely as the ksayikas; 16. samyaktva, (a low degree of) belief; 17.
desavirati, partial self-discipline, arisen through suppression and annihilation of the
apratyakhyanavarana-kasayas; 18. sarvavirati, (a lower degree of) complete self-discipline.
The aupasamika-bhava has 2 sub-divisions: (1) samyaktva, true belief, and (2) caritra,
right conduct. Both states arise through suppression of the darsana- or caritra-mohaniyas.
They stand, therefore, relatively higher than the corresponding ones of the
ksayopasamikas, but relatively lower than those of the ksayikas.
The ksayika-bhava has 9 sub-divisions: 1. samyaktva, true belief in the highest degree,
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arisen through complete annihilation of the darsanamohaniya-ks; 2. caritra, perfect right
conduct, (so called yathakhyata), caused through total annihilation of the
caritra-mohaniya-ks; 3. omniscience and 4. absolute undifferentiated cognition, in
consequence of the complete annihilation of the karmans veiling them; 5-9. the 5 faculties
(labdhi) of giving, taking, enjoyment, usufruct, and will, in an absolute manner, as every
antaraya-k is completely extinguished.
This theory is of importance for the Jaina system because it affords it the possibility
exactly to define which states of the soul are the consequence of its own being, which are
added through realization of the karman, and which have arisen through the making of the
karman inefficacious. In a being possessing the true belief, but not yet self-discipline
(avirata-samyagdrsti), the following states are e.g. possible, e.g.: 2 parinamika: jivatva and
capability of salvation ; 19 audayika, i.e. all except unbelief and ignorance ; 12
ksayopasamika, namely 5 labdhis, 3 species of knowledge, and 3 species of
undifferentiated cognition and ksayopasamika-samyaktva ; 1 aupasamika, namely the
aupasamika-samyaktva ; I the ksayika, namely the ksayika form of the true belief.
Altogether 36 states are therefore POSSIBLE, the number of those ACTUALLY
OCCURRING is, of course much less, and in every individual case different. For it
scarcely needs an explanation, that a jiva can, at a fixed time, possess only one kind of
samyaktva, can belong only to one of the 4 states of existence, can have only one of the 6
lesyas etc.
Of the above-mentioned 53 states of the soul, the kasayas and vedas have already
sufficiently been dealt with, in the explanation of the karman-species. The others, that is to
say, the different kinds of cognition (upayoga), of activity (yoga), of the color of the soul
(lesya), of belief (darsana), conduct (caritra) and states of existence (gati) will be discussed
in the following .
THE FACULTY OF COGNITION OF THE SOUL.
Kg. I, 100a 133b, II 10a; Ps. 10 et seq.; Lp. III 701 et seq.; Tattv. II 8,9.
The first and most important characteristic of the soul (jiva) is its capability of cognition. If
the soul is completely free from the disturbing influence of matter, it is capable of
recognizing everything in the present, past and future, all the substances and all their
conditions. If it is however infected by karman-matter, this absolute cognition disappears.
Matter veils the omniscience of the soul, as a dense veil of clouds hides the light of the
sun. But as, although the sun may be veiled, some light is breaking through the clouds, so
there also, in spite of the influence of matter, a fraction of the faculty of cognition is
preserved to the jiva: for, if the jiva would also lose this, he would no longer be a jiva.
This fraction of cognition is of different dimensions in different beings. In some it is very
large: they are capable of perceiving absent material things and even the thoughts of others
by means of transcendental perception; in most of them, however, it is only small, as they
can only perceive by means of their senses.
The cognition of a thing can be of two kinds: either it is restricted to the grasping of it in
its general outlines, in its notional generality; then it is called darsana ``undifferentiated
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cognition``; or it grasps a things with its individual attributes; then it is called jnana
``knowledge``. Darsana is therefore formaliter not differentiated cognition
(anakaraupayoga), jnana formaliter differentiated cognition (sakara-upayoga).
Darsana occurs in 4 species, namely as:
1) caksur-darsana, when produced through the medium of the eye.
2) acaksur-darsana, when produced through the medium of the other four senses and the manas.
3) avadhi-darsana, if it occurs on its own account, without the mediation of organs.
4) kevala-darsana, if it is unlimited, absolute and direct.
The acksur-darsana is existence in all beings, the caksur-darsana in all who possess an
organ of sight. The avadhi-darsana, the transcendental cognition of corporeal things, only
exists innately in celestial and infernal beings, but can also arise in fully developed animals
endowed with reason and in men, through ksayopasama. The kevala-darsana only occurs
with kevalins, with men the darsanavarana-karmans of whom are completely annihilated.
There are 5 species of jnana, namely:
1) mati-jnana, the knowledge through the medium of the 5 senses and manas.
2) sruta-jnana, the knowledge which is based on the interpretation of signs, the understanding of
words, writings, gestures, etc.
3) avadhi-jnana, the transcendental knowledge of corporeal things, occurring without the medium of
organs.
4) manahparyaya-jnana, the transcendental knowledge of the thoughts of others, occurring without
the medium of organs.
5) kevala-jnana, unlimited, absolute, direct omniscience.
The kevala-jnana only exists in kevalins, the manahparyaya-jnana only with men on a high
spiritual plane, who have true belief. The 3 other species of knowledge can occur
however- the avadhi-jnana with similar limitations as the corresponding darsana-in all
beings endowed with reason, even in unbelievers. But as knowledge is bad (kutsita) as
long as it is not supported by the true belief, because the unbeliever ``conceives things
existing and non-existing without distinction and arbitrarily, the jnana of the mithyadrsti is
called ``a-jnana`` ``bad knowledge, ignorance.`` Thus to the foregoing 5 species of
knowledge three more must still be added, namely the ajnanas of the above-mentioned 3
species of knowledge (mati-, sruta-, ajnana). All jivas have therefore ajnana until they have
reached the true belief, but jnana from the moment of the attainment of samyaktva. Beings
whose belief consists of true and false elements, have partly jnana, partly ajnana.
In worldly souls occur 1 to 4 of the 8 species of knowledge and 1 to 3 of the species of
undifferentiated cognition. The kevalins, however, have only kevala-jnana and
kevala-darsana, be it, because in these two, already all species of knowledge and
undifferentiated cognition are implicitly existing-as in the ownership of a village the
possession of its ground and land is included (Kg. II 11a)- or be it, because the absolute
knowledge so outshines every kind of partial knowledge, that no longer attention is paid
to them, as to the stars at sunrise (Lp. III 964).
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THE ACTIVITY OF THE SOUL.
Kg. I, 85b et seq., 98 et seq., 123 a et seq., 146a ; II, 44 a et seq., 93b , 99 et seq., 102b;
KP. 3 a et seq.; Ps. 4 et seq., 17 et seq., 32 et seq., 88 et seq., 719 et seq.; Lp. III, 1243;
Tattv. II, 26 V, 44, VI, 1, 7, 9; Gandhi 57.
The jiva possesses not only the faculty of cognition, but also activity. The Jaina philosophy
occupies herein, as well as Nyaya and Vaisesika, the position of the kriyavada, in contrast
with most of the other Indian systems, which deny every activity to the soul.
The soul has virya ``energy`` ``infinite capacities of activity ``. This innate quality manifest
itself only if the jiva is free from all karman-matter. As long as the virya-antaraya-k is
operating, the virya is, although not completely eliminated, nevertheless exceedingly
restricted. It does not manifest itself spontaneously, as is the case with released souls, but
it is bound to matter. It needs an organ as ``accompanying cause`` (sahakarikarana), in
order to be able to act; it needs the medium of the body, the organ of speech and manas, in
order to manifest itself. This form of virya, bound to matter, is called yoga (activity).
The characteristic mark of the activity is its causing the movement of the particles of the
soul. It attracts the matter which is necessary for the body, the organ of speech and manas,
changes it into the specific essence of these organs and, finally, emits it again. Because it
continually conveys matter to the soul, it is the chief cause of the assimilation of new
karman; salvation is therefore only possible, if every yoga has disappeared.
The activity of the soul is threefold: it consists in thoughts, words and deeds and is,
therefore, produced through the manas, the organ of speech and the body. The two first
species of activity are subdivided into 4 groups, the last into 7.
MANO-YOGA, ACTIVITY OF THE ORGAN OF THINKING. IT HAS 4
SPECIES:
1) satya ``true``. The manas occupies itself with the thinking about a thing that is true.
2) asatya ``untrue``. The manas occupies itself with the thinking about a thing that is not true.
3) satyamrsa ``true and untrue``. The manas thinks of something that is partly true, partly untrue. For
instance, it thinks: ``this is an Asoka-wood``. But in reality, it is the question of a wood, in which
truly there are many Asoka-trees, but in which there are also growing Dhavala-, Khadira-, Palasaand
other trees.
4) asatyamrsa ``neither true nor untrue``. The manas thinks of something that lies outside the sphere
of true and untrue, e.g. ``Devadatta, give me the cow``.
VAG-YOGA, ACTIVITY OF SPEECH. THE 4 SPECIES CORRESPOND TO
THOSE OF THE MANO-YOGA.
KAYA-YOGA, ACTIVITY OF THE BODIES, NAMELY:
1) audarika-kaya-yoga, activity of the physical body.
2) vaikriya-kaya-yoga, activity of the transformation-body.
3) aharaka-kaya-yoga, activity of the translocation-body.
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4) karmana-kaya-yoga, activity of the karman-body; it manifests itself chiefly during the period
between death and re-incarnation.
5) audarika-misra-kaya-yoga, activity of the physical body mixed with the activity of the
karman-body.
6) vaikriya-misra-kaya-yoga, activity of the transformation-body mixed with that of the karman-body
or with that of the audarika-body.
7) aharaka-misra-kaya-yoga, activity of the translocation-body, mixed with that of the physical body.
The 3 last mentioned species of activity take place as long as the physical body, or one of
the other two bodies, is not yet quite developed that is to say, if united with the
karman-body shortly after birth, or if united with the physical body during the time when
the translocation or transformation-body of the ascetic is not yet quite ready.
The activity of the fiery body is not specially counted, because the latter is always
connected with the karman-body.
The activity is least in the lowest animated beings (the suksmani-godas); it augments with
the always ascending organization.
The multiplicity of activity grows also with the class of beings: the developed
suksma-nigoda has only audarika-kaya-yoga, whilst in the thinking being with 5 senses all
15 yogas can occur. In order to hinder the bandha of bad karman, the activity of the body,
speech and thinking organ must be regulated. If through continual self-control (samyama)
the state of holiness is finally reached and through extinction of the antaraya-karmans the
absolute virya has been attained, then at first the grosser, and later on the finer activity of
body, speech and manas is excluded. The holy man has then become an ayogi-kevalin, and
possesses henceforth, into all eternity, the infinite virya, bound to no organ, completely
withdrawn from the influence of matter.
THE LESYAS.
Kg. I 92b, 95a, 101b et seq., 112b, 155b; Ps. 27; Lp. III. 284 et seq., XXXVI, 54 JS. II
196 et seq.
According to the moral value of their activity-and corresponding also to the kind of
karman which they bind-the jivas can be divided into 6 categories. The first is
characterized by the possession of the greatest sinfulness, whilst each following one
improves, and the last is finally standing in the state of the highest attainable purity. The
appertainment to one of these 6 classes shows itself in the soul externally: the soul which
is free by nature from all distinctions perceptible by the senses, receives color, smell, taste
and touch; in short, it becomes a defined type, which distinguishes it from other
souls-although in a manner not recognizable by our senses. This type of soul is called
lesya.
The different lesyas are distinguished according to the colors which they give to the souls,
as follows:
1) krsna black,
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2) nila dark,
3) kapota gray,
4) tejas fiery-red.
5) padma lotus-pink.
6) sukla white.
The nature of the lesyas is explained by two parables:
Six men see a Jambu-tree, full of ripe fruit. They want to eat the fruit but the climbing-up
is perilous to life. They reflect therefore as to how they can obtain possession of the
jambus. The first proposes to hew down the tree from the root. The 2nd advises merely to
cut down the boughs, the 3rd recommends to cut off only the branches, the 4th to cut off
only the bunches. The 5th wants only gather and eat the fruit fallen to the ground. Here
the first has a black, the 2nd a dark, the 3rd a gray, the 4th a fiery, the 5th a lotus-pink, the
6th a white lesya.
The second parable tells of 6 robbers who want to surprise a village. The 1st robber wants
to kill all beings, quadrupeds and bipeds ; the 2nd only human beings; the 3rd only men;
the 4th only those armed; the 5th only those who fight. The 6th advises to take away only
the treasures, but not to murder anybody. The explanation of this parable is similar to that
of the last.
The possessors of the lesyas are described (Kg. I, 93) in the following manner:
The hostile, pitiless, cruel, barbarous, impious man, who has a bad tongue and who takes
pleasure in torturing other beings, has a black lesya.
The fraudulent, corruptible, inconstant, hypocritical, voluptuous man has a dark lesya.
The thoughtless one, who in all his actions does not weigh the evil and the wrathful, has a
gray one.
The prudent man who stops the influx of new karman, the liberal honorable one, who has
a friendly mind towards religion, has a fiery lesya.
The compassionate, bountiful, steady, intelligent one has a lotus-pink lesya.
The pious man who performs good deeds, is passionless and impartial, has a white lesya.
The above-mentioned emotions are only the fundamental tendencies of the soul; in every
lesya there are different degrees of intensity to be distinguished. We must therefore not be
astonished, if we see later, that the worst lesyas are still occurring in very high states of
psychical development, when partial or complete self-discipline have already been attained.
The lesyas characterize only the general tendency of a soul, without the described passions
necessarily being exhibited in such a pronounced manner.
Finally, it is still worth mentioning that a being at its birth has in the beginning the lesya
which it possessed at its death in the preceding existence (``jallese marai tallese uvavajjai``

continued from previous post....


According to the 5 bodies there are 5 binding-ks:
18. Audarika-bandhana-n-k procures the binding of the physical body.
19. vaikriya-bandhana-n-k procures the binding of the transformation body.
20. aharaka-bandhana-n-k procures the binding of the translocation body.
21. taijasa-bandhana-n-k procures the binding of the fiery body.
22. karmana-bandhana-n-k procures the binding of the karman body.
Instead of 5 bandhanas some adopt 15, by not only taking into consideration the binding
of the single parts of the body to one another, but also the binding of the parts of one body
with one or two others (e.g. audarika-taijasa-karmana-bandhana). This division plays no
role in the system, and therefore needs no notice here.
5 samghatanas.
The samghatana-n-ks cause the pudgalas of the different bodies to bind one another ; they
scrape them together as a rake (dantalin), gathers together grass that is scattered about.
According to the 5 bodies there are 5 samghatana-n-ks.
23) audarika-samghatana-n-k procures the flocking together of the pudgalas of the physical body.
24) vaikriya-samghatana-n-k procures the flocking together of the pudgalas of the transformation
body.
25) aharaka-samghatana-n-k procures the flocking together of the pudgalas of the translocation body.
26) taijasa-samghatana-n-k procures the flocking together of the pudgalas of the fiery body.
27) karmana-samghatana-n-k procures the flocking together of the pudgalas of the karman-body.
6 Firmness of the joints.
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The samhanana-n-k unites the bones of the physical body with one another. According to
the firmness of the joining, 6 karmans are to be distinguished, which produce a more or
less strong joining of the joints:
28) vajra-rsabha-naraca-samhanana-n-k gives an excellent joining. The two bones are hooked into
one another; through the joining a tack (vajra) is hammered; and the whole is surrounded by a
bandage.
29) rsabha-naraca-samhanana-n-k gives a joining not so firm as the preceding one, because the tack is
missing.
30) naraca-samhanan-n-k gives a joining which is still weaker, because the bandage is missing.
31) ardha-naraca-samhanana-n-k gives a joining which is on one side like the preceding one, whilst on
the other the bones are simply pressed together and nailed.
32) kilika-samhanana-n-k gives a weak joining, by which the bones are merely pressed together and
nailed.
33) sevarta-(or chedaprstha-)samhanana-n-k gives quite a weak joining, by which the ends of the
bones only touch one another.
The samhananas play a great role in Jain dogmatics. Only the first four make a meditation
possible (Tattv. IX, 27); only the best i.e., the 1st joining of the joints, permits the highest
kind of concentration which precedes salvation.
6 Figures.
The samsthana-n-ks determine the stature of a being, that is to say:
34) samacaturasra-samsthana-n-k causes the entire body to be symmetrically built.
35) nyagrodhaparimandala-samsthana-n-k causes the upper part of the body to be symmetrical, not
the lower.
36) sadi-samsthana-n-k makes the body below the navel symmetrical and above it unsymmetrical.
37) kubja-samsthana-n-k makes the body hunchbacked, i.e. hands, feet, head and neck symmetrical,
breast and belly unsymmetrical.
38) vamana-samsthana-n-k dwarf-like, i.e. breast and belly symmetrical, hands, feet etc.
unsymmetrical.
39) hunda-samsthana-n-k makes the entire body unsymmetrical.
The conception of symmetry is explained in the following way: One imagines a man sitting
in the paryanka-posture1, i.e. crossing the legs and placing the hands over the navel. If one
imagines that the two knees are joined by a line, and from the right shoulder to the left
knee, and from the left shoulder to the right knee, and from the forehead to the hands, a
straight line is drawn, one gets four lines. If these are equal to one another, symmetry is
apparent; if they are not so, one of the other 5 samsthanas results.
Gods have only the first, infernal beings and jivas who have been produced through
coagulation only the 6th figure; in the case of animals and men (also of kevalins) all 6
samsthanas are to be found.
5 Colors.
40) krsna-varna-n-k gives a color which is black, like a raja-patta-diamond.
41) nila-varna-n-k gives a color which is dark, blue-green, like an emerald.
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42) lohita-varna-n-k gives a color which is red, like vermillion.
43) haridra-varna-n-k gives a color which is yellow, like turmeric.
44) sita-varna-n-k gives a color which is white, like a shell.
Other colors, such as brown etc., are produced by mixing. Black and green are considered
as being pleasant(?), the others as unpleasant colors.
2 Odors.
45) surabhi-gandha-n-k produces pleasant odors (e.g., that of camphor).
46) durabhi-gandha-n-k produces unpleasant odors (e.g., that of garlic).
5 Tastes.
47) tikta-rasa-n-k gives a bitter taste (like that of the nimba-fruit).
48) katu-rasa-n-k. gives a biting taste (like that of ginger)
49) kasaya-rasa-n-k gives an astringent taste (like that of bibhitaka).
50) amla-rasa-n-k gives a sour taste (like that of tamarind).
51)madhura-rasa-n-k gives a sweet taste (like that of sugar).
The salt taste is produced by a combination of the sweet taste with another. Bitter and biting tastes are
considered unpleasant, the others pleasant.
8 Touches.
52) guru-sparsa-n-k causes a thing to be heavy, like an iron ball.
53) laghu-sparsa-n-k causes a thing to be light, like motes in a sunbeam.
54)mrdu-sparsa-n-k causes a thing to be smooth, like a tinisa-tendril.
55) khara-sparsa-n-k causes a thing to be rough, like stone.
56) sita-sparsa-n-k causes a thing to be cold, like snow.
57) usna-sparsa-n-k causes a thing to be warm, like fire.
58) snigdha-sparsa-n-k causes a thing to be adhesive, like oil.
59) ruksa-sparsa-n-k causes a thing to be dry like ashes.
Heavy, hard, dry, cold are considered to be unpleasant touches, the others pleasant.
4 Anupurvis
The anupurvi-n-k causes that the jiva, when one existence is finished, goes from the place
of death in the proper direction to the place of his new birth. According to the 4 states of
existence (celestial, human, animal, infernal) there are 4 anupurvi-ks, namely:
60) deva-anupurvi-n-k,
61)manusya-anupurvi-n-k,
62) tiryag-anupurvi-n-k,
63) naraka-anupurvi-n-k.
2 Gaits.
64) prasasta-vihayogati-n-k causes a being to move in a pleasant manner, as e.g. oxen, elephants and
geese do.
65) aprasasta-vihayogati-n-k causes an ugly manner of motion, as, e.g. one finds with camels and
asses.
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The 8 pratyeka-prakrtis.
66) paraghata-n-k gives superiority over others. It endows the capability of injuring or vanquishing
others; on the other hand, it prevents one from being injured or overcome by others.
67) ucchvasa-n-k bestows the capability of breathing.
68) atapa-n-k causes the body of a being not in itself hot to emit a warm splendor.
69) uddyota-n-k causes the transformation-body of the gods and ascetics, as well as moon, stars,
precious stones, herbs and shining insects to emit a cold luster.
70) agurulaghu-n-k makes a being neither heavy nor light, i.e., causes it to possess neither absolute
weight nor absolute lack of it.
71) tirthakara-n-k procures the position of a prophet of the Jain religion.
72) nirmana-n-k causes the formation of the body, i.e., it causes the members of a being to be in their
right place.
73) upaghata-n-k causes self-annihilation. It produces that the parts of the body of a being (e.g. the
uvula in the throat) cause its death.
The 10 trasa-prakrtis
74) trasa-n-k gives a voluntarily movable body (counterpart No. 84).
75) badara-n-k gives a gross body (counterpart No. 85).
76) paryapta-n-k causes the complete development of the organs (karana) and capacities (labdhi) of
nourishment, of the body, of the senses, of breathing, of speech, and of thought (counterpart No.
86).
77) pratyeka-n-k causes the being to possess an individual body (counterpart No. 87).
78) sthira-n-k causes the teeth, bones, etc., to be firm (counterpart No. 88).
79) subha-n-k causes the parts of the body above the navel to be beautiful, so that, some one whom
one touches with the head is glad (counterpart No. 89).
80) subhaga-n-k causes some one to whom is not under an obligation to be sympathetic to one
(counterpart No. 90).
81) susvara-n-k bestows a voice which is melodious (counterpart No. 91).
82) adeya-n-k causes that some one is suggestive, so that his speech meets with approbation and
belief (counterpart No. 92).
83) yasahkirti-n-k grants honor and glory (counterpart No. 93).
The 10 sthavara-prakrtis.
84) sthavara-n-k causes that the body (of plants and elementary beings) cannot be moved voluntarily
(counterpart No. 74).
85) suksma-n-k gives (to elementary beings) a subtle body, imperceptible to our senses (counterpart
No. 75).
86) aparyapta-n-k causes that the organs or faculties of a being do not attain full development, but
remain undeveloped (counterpart No. 76).
87) sadharana-n-k gives (to plants etc.) a body in common with others of their species (counterpart
No. 77).
88) asthira-n-k causes that ears, brows, tongue, etc. are flexible (counterpart No. 78).
89) asubha-n-k causes at all parts of the body, below the navel are considered to be ugly, so that
somebody who is touched by the foot feels this to be unpleasant (counterpart No. 79).
90) durbhaga-n-k makes the jiva unsympathetic (counterpart No. 80).
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91) duhsvara-n-k makes the voice ill-sounding (counterpart No. 81).
92) anadeya-n-k makes the jiva unsuggestive (counterpart No. 82).
93) ayasahkirti-n-k causes dishonor and shame (counterpart No. 83).
GOTRA-KARMAN.
The gotra-k destines the rank occupied by a person through his birth. That is to say:
1) uccair-gotra-k bestows high family surroundings.
2) nicair-gotra-k bestows low family surroundings.
ANTARAYA-KARMAN.
The antaraya-k hinders the energy (virya) of the jiva in a five-fold manner:
dana-antaraya-k hinders dispensing alms. When it operates a person who knows the merit
in giving and who has something to give away, is not capable to give it, although there is
someone worthy of the gift.
1) labha-antaraya-k hinders receiving. When it operates, a person is not capable of receiving a
present, although a friendly giver and a suitable present are there, and the demand for the latter
has been effective
2) bhoga-antaraya-k hinders the enjoyment of something which can only be taken once (such as
eating drinking).
3) upabhoga-antaraya-k hinders the enjoyment of something which can be repeatedly used (such as a
dwelling, clothing, women.
4) virya-antaraya-k hinders the will-power. When it operates, even a strong, full-grown man is
incapable of bending a blade of grass.
The total number of the karman-species is as follows:
I jnanavarana-ks 5
II darsanavarana-ks 9
III vedaniya-ks 2
IV mohaniya-ks 28
V ayus-ks 4
VI nama-k-s 93
VII gotra-ks 2
VIII antaraya-ks 5

---

Total 148
This is the total number of the karma-prakrtis which can exist in potential (satta).
If the realization (udaya) of the ks is taken into consideration, the entire number amounts
only to 122. The 5 bandhana-n-ks and the 5 samghatana-n-ks are in that case not included
as they are then thought to exist implicite in the 5 sarira-n-ks. The color, odor, taste and
touch ks are only reckoned as 4 species (instead of 20), because the sub-division are not
taken into consideration.
The total number of the ks which can be newly assimilated by the soul is assumed to be
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120. The two mohaniya-ks ``samyagmithyatva`` and ``samyaktva`` cannot, it must be noted,
be bound by the jiva, because they are, according to their nature, merely reduced
mithyatva. They must be therefore subtracted from the 122 ks of the udaya, so that the
total number of the ks in bandha is 120.
The karma-prakrtis can be classified into groups from different aspects. I give here only
the most important of these classifications (according to Kg II, 1 et seq.), the others
follow by themselves out of the mutual relation of the prakrtis in bandha, udaya, satta (see
below).
Sarva-ghati-karmans are those kinds of karman which completely destroy the qualities
peculiar to the soul. They are 20, namely: the veilings of omniscience and absolute
undifferentiated cognition, the 5 species of sleep, the 12 first passions, and unbelief.
Desa-ghati-karmans are karma-prakrtis which do not completely, but only in a greater or
less measure, destroy the qualities of the soul. There are 25 of them: the 4 first veilings of
knowledge, the 3 first veilings of undifferentiated cognition, the 4 last passions, the 9
non-passions, and the 5 hindrances.
Ahgati-karmans destroy no property of the soul, either wholly or partially. These are the
75 ks which remain (120--20--25).
There are 42 good karman-species (punya-prakrtis): (3) celestial state of existence,
anupurvi, ayus; (3) human state of existence, anupurvi, ayus; high family surroundings;
pleasure; (4) movable, gross developed, individual body; (3) firm, beautiful, sympathetic;
melodious; suggestive; fame; the five bodies; the 3 limbs; the best firmness of the joints;
the best figure; annihilation of others; breathing; warm splendor; cold luster; not light-not
heavy; tirthankara; formation; animal ayus; 5-sensed class being; good gait; good odor;
good colors; good tastes; and good touches.
Bad karman-species (papa-prakrtis) are the 82 remaining ones.
THE DURATION (STHITI) OF THE KARMAN
Kg. II 122b et seq. Ps. 513 et seq. Tattv. VIII 15 et seq. Utt. 33, 21 et seq. Gandhi 71 et
seq.
For the understanding of the duration of the karman communicated in the following, a few
remarks on the division of time according to the Jain doctrine are advisable.
The lowest unit of time the samaya. Innumerable samayas form an avalika. 16,777,216
avalikas equal 1 muhurta (48 minutes of European time). 30 muhurtas make one day. Out
of the days are formed weeks, months and years in the ordinary Indian way. The number
of years can be expressed in words up to a number containing 77 cyphers. Beyond that, it
is asamkhyeya (indefinable) and can only be represented by comparisons. An innumerable
quantity of years is called a ``palyopama``, 10 kotakoti (1,000,000,000,000,000) of
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palyopamas are 1 sagaropama. 10 kotakoti of sagaropamas comprise 1 utsarpini
(ascending period of time); the same number of sagaropamas measures 1 avasarpini
(descending period of time). Infinite utsarpinis and avasarpinis form 1 pudgalaparavarta.
The following table gives the highest and the lowest sthiti of each karman. In it the
following abbreviations are employed: k = koti, kk = kotakoti, po = palyopama, so =
sagaropama. The Sanskrit word ``antar`` e.g. in antarmuhurta`` a space of time within 48
minutes``, i.e. less than 48 minutes, is expressed by the sign <.

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I Veilings of knowledge ..... | 30 kkso | < 1 muhurta
II 4 Veilings of undifferentiated | |
cognition .. .. .. | 30 kkso | < 1 muhurta
5 Sleeps .. .. .. | 30 kkso | 3/7 so
III Sensation of pleasure.. | 15 kkso | 12 muhurta
Sensation of pain .. .. | 30 kkso | 3/7 so
IV Unbelief .. .. .. | 70 kkso | 1 so
12 Passions .. .. .. | 40 kkso | 4/7 so
Up-flaming anger .. .. | 40 kkso | 2 masa
Up-flaming pride .. .. | 40 kkso | 1 masa
Up-flaming deceitfulness .. | 40 kkso | 1 paksa
UP-flaming greed .. .. | 40 kkso | < 1 muhurta
joking, liking .. .. .. | 10 kkso | 1/7 so
disliking, sorrow, fear, disgust | 20 kkso | 2/7 so
male sex .. .. .. | 10 kkso | 8 years
female sex .. .. .. | 15 kkso | 3/14 so
third sex .. .. .. | 20 kkso | 2/7 so
V infernal ayus .. .. .. | 33 so | 10,000 years
animal ayus .. .. .. | 3 so | 256 avalikas
human ayus .. .. .. | 3 so | 256 avalikas
celestial ayus .. .. .. | 33 so | 10,000 years
VI infernal state of existence | 20 kkso | 2000/7 po
animal state of existence.. | 20 kkso | 2/7 so
human state of existence .. | 15 kkso | 3/14 so

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Comp. Prof. Jacobi`s notes to Tattv. IV 15. Utsarpini is a period of time at the beginning
of which the moral etc. state of the world is very bad, but gradually improves till at the
end of that period the culminating point of the good state is reached. Thereupon,
immediately follows the avasarpini which beings with the best state and ends with the
worst. Utsarpini and avasarpini follow one another in endless succession. Palyopama,
sagaropama, pudgalaparavarta are explicitly explained in Kg I 163b et seq., II 83a et seq.
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The entire doctrine of time is minutely treated in Lp sarga 28 et seq. See also F. O.
Schrader ``Uber denstand der indischen Philosophie zu zeit Mahaviras und Buddhas``
(p.61) and W.Kirfel, ``Die Kosmographie der Inder`` p.337 et seq.

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| Maximum | Minimum

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celestial state of existence | 10 kkso | 2000/7 po
1-sensed class of beings | 20 kkso | 2/7 so
2-3-4 sensed class of beings | 18 kkso | 9/35 so
5-sensed class of beings | 20 kkso | 2/7 so
physical, fiery, karman body | 20 kkso | 2/7 so
transformation body .. .. | 20 kkso | 2000/7 po
translocation body .. .. | < 1 kkso | < 1 kkso
1. firmness (of the joints) | |
and figure .. .. .. | 10 kkso | 1/7 so
2. firmness (of the joints) | |
and figure .. .. .. | 12 kkso | 6/35 so
3. firmness (of the joints) | |
and figure .. .. .. | 14 kkso | 7/35 so
4. firmness (of the joints) | |
and figure .. .. .. | 16 kkso | 8/35 so
5. firmness (of the joints) | |
and figure .. .. .. | 18 kkso | 9/35 so
6. firmness (of the joints) | |
and figure .. .. .. | 20 kkso | 2/7 so
black color .. .. .. | 20 kkso | 2/7 so
green color .. .. .. | 17 1/2 kkso | 2/7 so
red color .. .. .. | 15 kkso | 2/7 so
yellow color .. .. .. | 12 1/2 kkso | 2/7 so
white color .. .. .. | 10 kkso | 1/7 so
pleasant odor .. .. .. | 10 kkso | 1/7 so
unpleasant odor .. .. | 20 kkso | 2/7 so
bitter taste .. .. .. | 20 kkso | 2/7 so
biting taste .. .. .. | 17 1/2 kkso | 2/7 so
astringent taste .. .. | 15 kkso | 2/7 so
sour taste .. .. .. | 12 1/2 kkso | 2/7 so
sweet taste .. .. .. | 10 kkso | 1/7 so
heavy, rough, cold, dry (touch) | 20 kkso | 2/7 so
light, smooth, warm, adhesive | 10 kkso | 1/7 so
infernal anupurvi .. .. | 20 kkso | 2000/7 po
animal anupurvi .. .. | 20 kkso | 2/7 so
human anupurvi .. .. .. | 15 kkso | 3/14 so
celestial anupurvi .. .. | 10 kkso | 2000/7 po
pleasant gait .. .. .. | 10 kkso | 1/7 so
unpleasant gait .. .. | 20 kkso | 2/7 so
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annihilation of others, breath ing, | |
warm splendor, cold | |
luster, ``not heavy-not | |
light`` .. .. .. .. | 20 kkso | 2/7 so
tirthakara .. .. .. | < 1 kkso | < 1 kkso
formation, self-annihilation | 20 kkso | 2/7 so
movable, gross, developed, | |
individual (body) .. .. | 20 kkso | 2/7 so
firm, beautiful, sympathetic | |
melodious, suggestive .. | 10 kkso | 1/7 so
fame .. .. .. .. | 10 kkso | 8 muhurta
fine, common, undeveloped | 18 kkso | 9/35 so
flexible, ugly, unsympathetic, | |
immovable, ill-sounding, | |
unsuggestive, shame .. | 20 kkso | 2/7 so
VII high family surroundings .. | 10 kkso | 8 muhurta
low family surroundings .. | 20 kkso | 2/7 so
VIII 5 hindrances .. .. .. | 30 kkso | < 1 muhurta

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The duration of the nama-ks viz. limbs, binding, samghatana is equivalent to that of the
respective body-ks. The unequal length of the minimum durations depends upon the
disappearing of the ks in the gunasthanas (see below). With most of the ks, the minimum
duration is arrived at by dividing the maximum sthiti of the k in question by the maximum
sthiti of unbelief. There are, however, many exceptions to this.
With the different karmans a definite abadha-kala is assumed i.e. an interval during which
the k is existing, but is not practicing its molesting effect. One arrives at that if one puts
100 years instead of 1 kotakoti of sagaropamas. The maximum abadha of the veilings of
knowledge amounts, therefore, to 3000 years, that of the passions, to 4000 years, etc.,
(and) the abadha of the minimum sthiti with all prakrtis to less than 48 minutes (Kg II 25a,
32a).
About sthiti and abadha there are still a number of other special regulations which in this
connection can just as little be discussed as the differences of opinion which exist between
the several teachers concerning the duration of the karmans.
The maximum-duration of all ks, even of the good ones, with the exception of the
celestial, human and animal ayus is considered as bad, the minimum duration as good.
Those of the 3 ayus mentioned are always considered as good. The duration of the
karmans of a jiva is dependent on the tenure of his mind (adhyavasaya), and, therefore, on
the strength of the kasayas. The more sinful a being is, the larger s the sthiti of the karman;
the purer the being is, the smaller is the sthiti. Of the 3 ayus mentioned, however, the
sinful is binding a smaller, the pure a larger sthiti.
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THE INTENSITY (RASA OR ANUBHAGA) OF THE KARMAN
Kg. II, 52b., Ps. 564.
Just as the nimba fruit has in the different kinds of preparation a more or less bitter, a
sweet dish a more or less sweet taste, so, likewise the karman practices its effect,
according to circumstances, in a more or less intense manner. The intensity of the effects
of the karman corresponds to the compactness or the karman-matter; it is conditional
upon the weakness of strength of the kasayas. According to the 4 degrees of the passions,
4 degrees of the strength of the karman are recognized.
With the bad prakrtis the strongest, the 4th degree of the rasa is produced by the most
violent passions, those of life-long duration. The 3rd degree is caused by the
apratyakhyanavaranakasayas, the 2nd by the pratyakhyanavarana-kasayas, the 1st (the
weakest) by the flaming-up passions. With the good karman-species the samjvalanas cause
t

dear Mr. Rizwan,
this is karmic philosophy as per jain school of thought.
i hope it will help you


DOCTRINE OF KARMAN IN JAIN PHILOSOPHY
By - Dr. H. V. Glasenapp
PUBLISHER`S NOTE (REPRINT EDITION)
DEDICATED TO
PUBLISHER`S NOTE (REPRINT EDITION)
FORWARD BY REV. R. ZIMMERMANN, S.J.
The subject-matter of ``The Doctrine of karman in Jain Philosophy`` is of supreme
importance both to the adherent of Jain tenets and to the student of religion. The
orthodox Jain will find set forth here what forms a central part of his belief, and what more
or less actuates his life according to the dogma he professes. And whatever faith one may
adhere to, it is necessary to give oneself an account of it as far as possible. For, that
cannot be called a religion fit for rational Beings that does not stand the test of reason, or
which even runs counter to the laws of human understanding. True, every religion worth
the name has to face, and grapple with, problem that have been solved in a variety of
ways by the thinkers and teachers of mankind. In every religion which rises above the
primitive forms of worship questions may be found to which no answer may have been
given so far by the system, in part because the questions have not been gone into, in part
because the premises of the system are not such as would lead to, or even allow, a
consistent reply to every query. But there are-and just in the highest forms of
religion-How`s and Why`s to which no human intellect will ever be able to give a
satisfactory, exhaustive reply. In such cases it must suffice to show that these doctrines,
though they are shrouded in mystery, yet aren`t wantonly put forth, that they are not
without cohesion with the rest of the system, and that they lie still within the domain of
sound thinking. Such doctrines must even not be without direct or indirect support either
from logical deduction or from experience or from both. It is not permissible that they
should be mere statements for the sake of the system, and without some proof or other.
Such statements would be untenable, whether they proceed from a delight in theoretical
systematizing, without an eye to facts, or whether they are the result of a fertile fancy`s
play.
The follower of Mahavira, then has got here a golden opportunity of seeing how far the
doctrine of the founder and the recognized exponents of Jainism satisfies the requirements
laid down in the above principles. In other words, the present exposition of the doctrine of
Karman in the Jain Philosophy will afford to the Jain of these days a welcome chance of
gauging his religion by the standard of principles recognized by the modern student of
philosophy and theology. And it must be a distinct delight to the thinkers among the ranks
of this belief to see how their creed, old and venerable to them, fits in with or contradicts,
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as the case may be, twentieth century views. It is in particular to this class of thinkers that
the present book appeals, a class for which the Jain community has been more remarkable
than many another rival creed in India. It is probably owing to their enthusiasm,
conservatism and, at the same time, adaptability, that Mahavira`s doctrine has found
followers so early and unflinching, that it has lasted for more than 2000 years, and has
outlived such a formidable competitor as Buddhism at one time threatened to become.
But the book before us is of importance for every student of religion, be he within or
without the circle ofMahavira`s adherents, because it treats of the Karman, a central, if not
the fundamental, doctrine in most of the world`s religions. Apart from the emphasis with
which Karman is taught in Jainism, the Jain doctrine on this point is of uncommon interest,
as it postulates such a nature of Karman which would seem to represent an extreme. For,
in no other system, perhaps, has Karman been taught to be of such concrete, realistic,
physical nature as here. This should not be taken to imply that other systems of philosophy
and religion had not beliefs regarding Karman that seem at least to approach the Jain
version. The technical terms as well as the illustrations, used in teaching and explaining
Karman in Vedanta for instance, appear to suggest that the moral element in each action
which is followed by reward or punishment would produce a physical entity, to be
consumed in enduring the pain or enjoying the reward. But nowhere, if our sources and
their knowledge are comprehensive enough, has the physical nature of the Karman been
asserted with such stress as in Jainism. A moral fact, then, good or bad produces a
psycho-physical quality, a real not merely symbolical mark, a characteristic in the most
literal sense, affecting the soul in its physical nature. This point of view once taken, it was
not unnatural, that the analysis of the production, nature and effect of the Karman should
assume such an almost mathematical form as it has done in the Karmagranthas and other
authoritative writings, and bring rather heterogeneous elements together under the
common category Karman. Anyone however, who should find the Jain doctrine of Karman
and its psycho-physical analysis by the classical writers too minute and complicated, is
referred to Buddhist psychology. There he may readily convince himself that either these
writers have merely systematized for the system`s sake, or have seen a good deal more
than we, for some reason or other, are able to see.
The second point that before others attracts attention is the question about the age of the
Karman theory. Though the doctrine has been developed with a minuteness in detail, a
care in classification, a definiteness in statement, which would do credit to the most
methodical modern system, yet here again the question about its age remains, for the time
being, an open one. At least one thousand years before the Christian era the Karman tenet
is said to have been in vogue. This is of course supposed to be the lower limit, the higher
one possibly lying much further back in antiquity. But the fact is significant that it cannot
be shown where precisely and when a doctrine of such central position as that of the
Karman originated. That the fundamental idea of Karman is part and parcel of the Jain
cannon may be as readily accepted as the assumption that later writers have developed the
theory in detail and expressed in technical terms what the elders implicitly had taught and
believed. But if neither Jainism, nor Buddhism, nor Hinduism has got to show a definite
date of origin for a doctrine that with all of them is a pivot of their beliefs, might it not be
assumed that this doctrine of the Karman in its various shades is an inheritance of old, a
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technical expression of the universally acknowledged law of moral retribution?
The third point that strikes the modern student of religion is the great insight attached to
authority. In this Jainism indeed does not stand alone. The Vedic Rsi of yore, the
Tathagata with the Buddhist, claimed and enjoyed as undisputed an authority in deciding
the most momentous problems as the Jain Kevalin. But that they all were credited with
such insight into things beyond the sense and primitive thinking as would command
unswerving faith, and would cut short questions like Why? and How?: this is a document
of the fact that even atheistic religious systems, to say nothing of strict Theism, profess to
be a higher message, and claim to convey a preternatural, if not a supernatural truth.
So much about the book before us and its contents. One more word about the author. In
the Preface to the English Edition (p.21) he makes mention of ``the difficulty which besets
a European in penetrating into an intricate Indian philosophical system``. It is true, in
undertaking and accomplishing such a task everything is against him, except the will to
know and to get over every obstacle. The Indian can hardly realize how a day`s perhaps a
week`s work may be lying behind the grasp of term the understanding of which is a matter
of tradition to him. Considering what Dr. Von Glasenapp has achieved, it may not be easy
to say who is to be congratulated more, whether he who has mastered so successfully the
task before him, or the readers, the members of the Jain community before all, who thus
easily enter into the fruits of the author`s labor. The Encyclopedia for Indo Aryan Research
( I. Band, I. Heft B, Geschichte der Sanskrit-Philologie and Indischen Altertumskunde,
von Ernst Windisch, p.354), acknowledges the worth of the present book which it calls
``an importance new publication on Jainism ``that`` should make the understanding of the
Karman doctrine easier``. Indeed it requires more than an ordinary acumen to find out
from an even string of Gathas the leading lines of a whole system, to coordinate and
subordinate them according to their importance and consequence, and to marshal the
details into their respective quarters. It needs a will to conquer in order to enter upon
tasks of this kind, not unlike the entering of a forest in a dark continent, possibly
untrodden by human foot, bristling with technical terms, unexplained, yet full of settled
meaning, often enough not to be derived from etymology. The enthusiasm and love of a
research scholar is required for trying one`s strength at such problems with the likely, but
by no means certain, prospect of pushing the limits of our knowledge at least a little
further back into the vast realm hitherto unknown and unexplored. May the English
edition of ``The Doctrine of the Karman in Jain Philosophy`` meet with the same success in
India, its spiritual home, the German one has met with in a foreign land.
St.Xavier`s College, Bombay, R. Zimmermann, S.J.
May 15, 1921
PREFACE TO THE GERMAN EDITION BY
DR. HELMUTH VON GLASENAPP
The doctrine of Karman is the central dogma of the Indian religions. It means: every
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action, every word, every thought produces, besides its visible, an invisible, transcendental
effect-the Karman: every action produces, if one may so express it, certain potential
energies which, under given conditions, are changing themselves into actual energies,
forces which, either as reward or punishment, enter sooner or later into appearance. As in
the case of a bond which, although the amount borrowed may long ago have been spent,
continues to exist and only loses its validity on the repayment of the capital sum, so also
the invisible effect of an action remains in existence long after the visible one has
disappeared 1. This effect does not confine itself to the present life, but continues beyond
it; it destines qualitatively and quantitatively the state after death. Actions performed
during the present existence are the causes of the future existence, and the present life is,
in its condition and duration the result of the actions of the preceding one. Thus the
natural difference between individuals finds an explanation which is so plausible that
inversely it is adduced as a proof of the truth of the karman theory 2. The karman doctrine
involves the idea of an eternal metempsychosis; for as in each new existence actions which
must be expiated in a future life are performed anew, so the migration of souls continues
without end; but as on the other hand every existence presupposes the actions of a
preceding one, so likewise it is without beginning. Now, however, the idea of the eternity
of the samsara, as soon as life was contemplated pessimistically, necessarily led to the
endeavor to bring the painful re-incarnation to an end and eradicate the power of the
karman. To this longing after salvation from the painful cycle of re-births a great number
of religious and philosophical systems owe their origin, systems which, widely as they may
deviate from one another in detail, are all in agreement in belief in the operating power of
fault and of merit, in acceptance of the theory of the migration of souls, and in striving
after a nirvana.
When and where the karman doctrine has had its origin in India we do not know; 3 only is
it sure that it existed at least a thousand years before the beginning of the Christian Era,
and has since become the basis and center of religious thought. Although the various sets
and schools are to some extent in accord with one another in their estimation of the
efficacy of the karman, there exist great differences between them regarding its
philosophical explanation. There may be distinguished a whole scale of views, from the
most extreme realism, which regards the karman as a complexity of material particles
infecting the sinful souls, to the most extreme idealism, according to which it is a species
of newly-produced invisible force, after all, in its highest meaning only unreal, because the
entire world of the senses is an empty illusion, a dream, a Fata Morgana.
The conception first mentioned, the most realistic of all that have had their origin in India,
is that of the Jains, of that Indian religious community which has existed from
pre-Buddhistic times down to the present day. Their fundamental idea is, that the soul,
pure in itself, is polluted through its actions and, in order to regain its natural state, must
be freed from its stain-an idea which is also found in other religions, but which, however,
while it has remained with them only an allegorical expression, has been adopted by the
Jains in the real sense of the word, and has been worked up into an original system, which
even now is the foundation of the belief of one-and-a-half million people.
The karman theory of the Jains as still taught to-day has been fully dealt with in a great
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number of works. Of these up till now, as far as I know, the following have been
published: (1) the karmagranthas; (2) the Pancasamgraha; and (3) the karmaprakrti.
THE KARMAGRANTHAS
The Karmagranthas are six books, of different dimensions, which treat of the most
important points of the karman doctrine. The text, composed in Prakrit-Gathas, and the
Sanskrit Commentary on books I-V., have been written by Devendrasuri (died Samvat
1327 in Malava). There also exist a Commentary on the Gathas, Balavabodhas written in
Gujarati by Maticandra, Yasahsoma 1* and his pupil Jayasoma, which is printed in the
collection Prakaranaratnakara (Bombay, Samvat 1937) Vol. IV, pp. 305 et seq. The last,
the sixth Karmagrantha, consists of some 70 Gathas, which have been taken from
Drstivada by Candramahattara 2. The most important commentary appears to be that by
Malayagiri 3 (according to Kielhorn in the 12th century A.D.), 4 which in the edition
employed is added to the text; here the number of the gathas is 75. Peterson, Report 1883,
Appendix I, p.27, mentions a manuscript, with a commentary by Devendrasuri, which
comprises 77 Gathas: ``Candramahattaracarya-krtagatha 70 tatra praksiptagathakarta
Devendracaryah``. In the Fourth Report (1886-1892) p.57, he mentions another
manuscript which contains 89 Gathas and makes the following comment: ``At the end of
the Saptatika Devendra states that that tract is the work of Candramahattara to which he
has himself added 19 gathas, bringing the total number up to 89.`` According to that, then,
the original text must have contained 70 Gathas, and the one used by Malayagiri was
already enlarged by additions. In the Prakaranaratnakara IV, pp.773 et. seq., the sixth
Karmagrantha is also furnished with a commentary. The number of the Gathas therein has
been increased by additions to 93. The variation in the number of the verses shows that
this book has been the object of extensive activity on the part of commentators, so that it
is to be supposed that divergence between the views of different teachers has taken in it
particularly acute forms. To me the commentary of Malayagiri has alone been accessible,
for which reason deviations from the doctrine, that may have been expounded in his
commentary by Devendra, might have been unavoidable. The difference between the
views of the two masters cannot, however, have been of far-reaching consequence,
because the variations existing between the first five Karmagranthas, explained by
Devendra, and the sixth, commented upon by Malayagiri are altogether of insignificant
importance.
THE PANCASAMGRAHA
The Pancasamgraha contains a summary of the entire karman doctrine. It consists of a
great number of Prakrit-Gathas, which emanate from Candrarsi (Candramahattara)-i.e.,
from the author of the Gathas of the sixth Karmagrantha. Its name, Pancasamgraha
``Epitome of Five Things``, the book owes either to the circumstance that is has been
compiled from five older books: Sataka, Saptatika, Kasayaprabhrta, Satkarma and Prakrti
(p.3) 1* or to the five dvaras, of which it treats, namely yogopayogamargana, bandhakah,
baddhavyam, bandhahetavah, and bandhavidhayah (p.5). It was commented upon by
Malayagiri.
THE KARMAPRAKRTI
The Karmaprakrti gives, in 475 Gathas, the detailed account of a portion of the karman
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doctrine. It was compiled by Sivasarmasuri, who indicates as his source the chapter of the
Agrayaniyapurva of the Drstivada called ``Karmaprakrti``. The KP has often been
commented upon. The most celebrated commentary is the Tika by Malayagiri; besides
that, there exist a Vrtti by Yasovijaya, who lived in the 17th century, an anonymous Curni,
and a Tippana by Nemicandra.2
The relations of the karman works to one another and to other books of Jain literature are
still in need of thorough examination, which, is must be admitted, can only be made
possible when other works of this description will yet have been published. That Devendra
was acquainted with the Karmaprakrti and the Pancasamgraha is been from Kg. II 144a:
``Devendrasurina likhitam karmaprakrti-pancasamgraha-brhacchataka-disastrebhyah``.
Concerning his dependence on the commentaries of Malayagiri nothing for the moment
can be said: there are, however, in many different places literal reminiscences of the
writing of the latter; but as both have made use of still older authors, it cannot be decided
to what extent he leans upon him, or how far both go back to a common source.
Candramahattara and Sivasarman indicate as their source the twelfth Anga, the Drstivada,
3 an indication which is also found in other parts of the Jain literature 1*. As the Purvas
are said to have been, partially at least, in existence up till the year 1000 after Vira 2, the
karman doctrine must have been, at the latest, completely developed at that time. The
question now arises, whether this very complicated doctrine had already existed before
that time or not, i.e. whether it is the product of a comparatively recent speculation, or had
been already in its essential points contained in the sacred writings. A final judgment
regarding this can only be arrived at through a comparison of the ideas developed in the
karman works with those of the entire cannon. I have not made such an examination.
Nevertheless, as far as I could see, the most important karman doctrines are contained
actually in the Siddhanta, of which any one can easily convince himself, if he but
superficially consults the Sthananga-Sutra, Bhagavati Sutra, Aupapatika-Sutra 3 and
Uttaradhyayana-Sutra 4. Many of the passages concerning karman appearing in these
works contain only generalities; many, however give so many details that through them we
may arrive at the result that already at the time of the canon the karman was developed in
a high degree. That not only the principal points but many details of the karman theory are
contained in the Angas and Upangas 5 is proved by the numerous passages from the
sacred writings which are quoted by the commentators and which often refer to quite
things.
Further, the fact that the karman writings go beyond that which has been laid down in the
canon, but do not contradict it, follows already from the reason that they have not invoked
upon themselves the reproach of heterodoxy. For, with a religious community that
zealously guards the purity of their doctrine, as do the Jains, any important deviation
would not have remained unreproved. As with the canon, so also all karman works are in
accord in all things of prime importance; in some details, however, wherein the sacred
writing does not make any distinct declaration and leaves free rein to speculation, they
differ from one another to the extent that in some details two or more views are exposed.
There are two schools in particular who are opposing one another on many by-issue 1: the
Agamikas and the karmagranthikas. The former, the chief exponent of whom is
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Malayagiri, derive their ideas from a tradition which is dependent upon the Purvas. The
Karmagranthikas and their spokesman Devendrasuri, however, lean on the authority of
older works on the karman, portions of which are even to-day in existence in Jain
monastic libraries, but about which, nevertheless, nothing distinct is as yet known. For
this attempt at a first complete, although not exhaustive, account of the karman doctrine,
works of the two schools have been used. This could be done without hesitation, because
the differences between the two schools are quite unimportant in regard to the system as a
whole, and in a preponderating majority are of an altogether trifling nature; in their proper
place there will be pointed out the most conspicuous of these differences.
The leading works, on which this account is based are the six Karmagranthas, in addition
to which the two other works have been consulted for comparison and for supplementary
material; the ideas reproduced by us are therefore, within certain limitations, practically in
their entirety of Devendrasuri. The Karmagranthas recommended themselves before all
other writings in so far as they demonstrate the karman doctrine in the clearest manner,
and because of their most methodical arrangement. For similar reasons they appear to be
those most highly estimated by the present-day Jains, as is proved by their frequent
occurrence in manuscripts and in translations into the vernacular languages.
In order to afford the uninitiated an insight also into the essential principles and
arrangement of the Karmagranthas, I append the following observations relating to them,
commencing with a Survey of the contents of the Karmagranthas.2
THE CONTENTS OF FIRST VOLUME OF
THE KARMAGRANTHAS.
I. KARMAVIPAKA (KAMMAVIVAGA).
1. Praise, list of contents, explanations and proofs of the k (1 a); 2. the k is fourfold,
according to prakrti, sthiti, rasa, pradesa (3 a); 3. the 8 karma-prakrtis, their sequence is
logical (3 b); 4-9 detailed explanation of jnanavarana-k (5a); 9-12. of darsanavarana-k
(21b); 12-13. of vedaniya-k (23 b); 13-22, of mohaniya-k (24 a); 23 of ayus-k (31 b) ;
23-50 of nama-k (31 b); 51. of gotra-k (48 a); 51. 52. of antaraya-k. (48 b) ; 53-60, the
ethical conduct as cause of the binding of ks. (49 b); 60 colophon (53b).
II. KARMASTAVA (KAMMATTHAVA).
1. Praise, list of contents (55 a); 2. explanation of the 14 gunasthanas (56 a); 3-12.
representation of the different prakrtis which are possible in bandha in the gunasthanas.
(63a); 13-23. the same in udaya (69a); 24. the same in udirana (74a); 25-34. the same in
satta (75a); 34. colophon (78b).
III. BANDHASVAMITVA (BANDHASAMITTA).
1. Praise, list of content (80a); 2-3. summary of prakrtis which are not bound (81a); 4-24.
what prakrtis are bound in the 14 margasthanas (81b); 24 colophon (91a).
IV. SADASITIKA (SADASHGA)
1. Praise, list of contents (92a); 2. explanation of the jivasthanas (95b); 3. gunasthanas in
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jivasthanas (96b); 4-5. yogas in jivasthanas (98b); 6. upayogas in jivasthanas (100a); 7
lesyas in jivasthanas (101b); 7-8. bandha, udaya, udirana, satta in jivasthanas (102a); 9-14
detailed explanation of the marganasthanas (104b); 14-18. jivasthanas and marganasthanas
(115b); 19-23. gunasthanas and jivasthanas (119b); 24-29. yogas and marganasthanas
(123a); 30-34. upayogas and marganasthanas (133b); 35. another view on the relation of
yogas, upayogas, jivasthanas, gunasthanas (135b); 36-37. lesyas and marganasthanas
(136b); 37-44. alpabahutva of the marganasthanas (137a); 45. jivasthanas in gunasthanas
(145b); 46-47. yogas in gunasthanas (146a); 48. upayogas in gunasthanas (147a); 49.
another view on the same subject (147b); 50 lesyas in gunasthanas (148b); 50-58. the
causes of bandha (148b); 59-62. bandha, udaya, satta, udirana in gunasthanas (152b);
62-63, alpabahutva of the different beings in the gunasthanas (154a); 64-68. the states of
the soul (154b); 69 the states in the karmans and ajivas (157b); 70 the states in the
gunasthanas (160b); 71-86. explanation of samkhyata, asamkhyata, ananta (163b); 86.
colophon (175b).
THE CONTENTS OF SECOND VOLUME OF
THE KARMAGRANTHAS.
V. SATAKA (SAYAGA)
1. Praise, list of contents (1b); 2-9. prakrtis with dhruva and adhruva bandha, udaya, satta
(3a); 10-12. the latter in the gunasthanas (8a); 13-14. sarva-desa and a-ghatins (10a);
15-17. punya and papa-prakrtis (12b); 18-19. paravartamana and apo prakrtis (14a).
Prakrti-bandha: 22-25. bhuyaskara-, alpatara, avasthika- and avaktavya-bandha (16b).
Sthiti-bandha: 26-27. maximum- and minimum-duration of the mula-prakrtis (22b); 28-34.
maximum-duration of the uttara-prakrtis (24a); 35-39. minimum-duration of them (28a);
40-41. explanation of ksullakabhava (32b); 42-44. who binds the maximum-sthiti of the
different prakrtis? (33a); 44-45. who binds the minimum sthiti? (36a); 46-47. utkrsta-,
anutkrsta-, jaghanya-, and ajaghanya bandha and sadi-, dhruva-, adhruva bandha (37b); 48.
sthiti bandha in the gunasthanas (39a); 49-51. alpabahutva of the sthiti-bandha of the
different jiva-species (40a); 52, pleasant and unpleasant sthiti-bandha and its causes (42a);
53-55. yoga; sthiti-, and adhya-vasaya-sthanas (43b); 56-62, abandha and satata-bandha
(47b).
Anubhaga-bandha: 63. species of rasa (53b); 64. degrees of it (54a); 65. pleasant and
unpleasant rasa (55a); 66-68. who binds maximum-rasa of the different prakrtis? (57a);
69-73 who binds the minimum-rasa? (59b); 74-75. utkrsta-, anutkrsta-, jaghanya-,
ajaghanya-bandha and sadi-, dhruva, anadi-, adhruva bandha (64b),
Pradesa-bandha: 75-77. grahana and agrahana-varganas (68b); 78-79. what is the
constitution of the matter which the jiva assimilates and how is the assimilation done?
(72a); 79-81. the distribution of matter between the prakrtis (74a); 82-83. the gunasrenis
(79b); 84. antarala of the gunasthanas (81b); 85-88 explanation of palyopama and
pudgalaparavarta (83a); 89-92. who has maximum-pradesa-bandha of the different
prakrtis? (89a); 93. who has minimum-pradesa-bandha? (93b); 94. utkrsta-, anutkrsta-,
jaghanya-, ajaghanya-bandha and sadi-, anadi-, dhruva-, adhruva bandha (95a); 95-97.
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yoga- and adhyavasaya-sthanas (98b).
98. Upasama-sreni (105a); 99-100. ksapaka-sreni (111b); 100. colophon (113a).
VI. SAPTATIKA (SATTARIYA).
1. List of contents (115b); 2. bandha-, udaya-, satta-, mula-prakrti-sthanas (116a); 3-5.
their samvedha in guna- and jiva-sthanas (118b); 6. explanation of uttara-prakrtis (120b);
7. bandha-, udaya- satta-sthanas of the uttara-prakrtis of jnanavarana,- and antaraya-k.
(127b); 8-9. of darsanavarana (128a); 10 of vedaniya, ayus, gotra (130a); 11-24 of
mohaniya (132a); 25-33 of naman (143a); 34-39. the same in the jivasthanas (158b);
40-52. in gunasthanas (168b); 53-55. in marganasthanas (189b); 56-58. udirana (194b);
59-63. bandha in gunasthanas (195b); 64. bandha in gatis (197b); 65. upasama-sreni
(198a). 66-72. ksapaka-sreni (205b); 73. salvation (212b); 74-75. epilogue (213a).
The task of the Karmagranthas is to expose completely a dogma but not to prove it. That
is why we find in them a full enumeration of the different kinds of the karman, of the states
of the soul, the degrees of their development, etc. but we do not hear why any of this is
thus and not otherwise. I am aware of one passage only wherein the author deliberately
raises the question concerning the cause. It is contained in Kgs. II., 75 a; herein the author
raises an objection as to how it is possible that the particle of matter seized in a moment by
the soul is capable of transforming itself into the number of particles necessary for the
formation of the various species of the karman, whereupon he replies that it is performed
through the mysterious power of the soul, of which we may not make to ourselves any
idea, and through the peculiar quality of the matter itself. It may be observed, he argues,
that matter on which no spiritual force is working, is changing into clouds and rainbows;
why, then, could not matter with which a jiva is in connection be changed into different
kinds of karman? All further discussion is cut off by an energetic ``alam vistarena``. The
disregard of national argumentation here shown is justified in so far as Jainism does not
pretend to have attained its doctrines by human rational means. It is not through the
limited comprehension of an average man that Jainism arrives at its view-point of the
world, but by revelation, or better, by that which an omniscient man, a kevalin, has
communicated. Everything that such a Master, adorned with 18 characteristics 2,
proclaims concerning world and life is accepted unconditionally as Truth that nothing can
shake. All Jain scriptures, therefore, only undertake to recapitulate the utterances of such a
man, to explain them, and, if necessary, to supplement them. This supplementing is done
by the restricted agency of the human understanding; the interpreters are consequently
fully aware of their own imperfection, and point out, over and over again, that they are
liable to err, for the reason that the Truth is only revealed to the omniscient
ones,-never-the less, this fact in no way deters them from opposing people who arrive at
other conclusions.
In working up the material I have been governed by the desire to be as concise as possible.
I have discarded all that is not in direct connection with the subject, that is to say, all the
discursive matter which is interwoven in the text and the commentaries. Further, I have
not taken into consideration all the views of the different teachers excepting only opinions
expressed in the text itself. Although several things have been abbreviated or omitted, I
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hope that nothing of importance has been lost to view. If in many instances and in
manifold regard the text provided too much for our necessities, on the other hand, in many
respects, it supplied too little. In order to present a general view of the world of ideas
connected with the karman doctrine, I felt myself compelled to supplement the missing
points by drawing upon other works, chiefly the Tattvarthadhigamasutra and the
Lokaprkasa. This applies especially to the introduction and to chapters V., VI. 2, VII. 1,
which, although probably affording scarcely anything new to the specialist in Jain
Philosophy, will not be unacceptable to other readers.
Of the books published in European languages, two only have been of prominent use to
me. The first is the series of lectures on Karman Philosophy, delivered by the late Mr.
Virchand R. Gandhi in London, and which were subsequently published from notes made
by Mr. H.Warren. This excellent work would undoubtedly have become an exhaustive
manual had Gandhi not been overtaken by death before its completion. Thus his work
remains a torso, and treats of a small part only of the karman system proper, namely the
doctrine of the karmaprakrtis and the first five gunasthanas; but notwithstanding its
incomplete form, it has been of great value to me. The other work to which I have referred
is Professor H. Jacobi`s German translation of the Tattvarthadhigama-Sutra, the only book
on Jain dogmatics hitherto translated into a European languages. The rendering of
numerous termini technici is due to it, and to it likewise I owe many observations
contributing essentially to an understanding of the subject.
In conclusion, I feel myself bound to acknowledge the kindly aid and information supplied
to me by those whose names follow: Mr. Hemchand Amerchand (Bombay), Dr. A.
Guerinot (Paris), Jagmandar Lal Jaini, M.A.2 (Bankripore), Dr. Willbald Kirfel (Bonn),
Pandit F.K.Lalan (Bombay), Vakil Keshavlal P. Mody, B.A., LL.B 3 (Ahmedabad), Dr.
Walther Schubring (Berlin), Dr. F.W. Thomas (London) and Mr. Herbert Warren
(London).
I must reserve till the last my special expression of gratitude to my revered teacher, the
celebrated Jaindarsanadivakara, Herr Geheimrat Professor Dr. Jacobi, who inspired me to
undertake this work and who, by his advise and encouragement, has aided me in its
accomplishment.
Dr. HELMUTH VON GLASENAPP.
PREFACE TO THE ENGLISH EDITION BY
DR. HELMUTH VON GLASENAPP
The original German edition 1 of the present work, for which in July, 1914, the degree old
Doctor of Philosophy was conferred upon me by the University of Bonn, appeared in print
in May, 1915 (published by Otto Harrassowiz, Leipzig). That small edition was completely
sold out in 1919; a new issue is not to be expected because of the high cost of printing at
the present time. It has given me great pleasure, therefore, that through the munificence of
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Mr. Jivanlal Pannalal, Bombay, I am in the position to make my work accessible to the
friends and admirers of Jain Philosophy in an English edition. The text of the English
translation is, in general, a reproduction of the German original; only here and there I
considered slight alterations and improvements to be necessary. From books that have
appeared since the publication of the German edition I have been able to use only the
following:
Jagmanderlal Jaini, M.A., Outlines of Jainism, Cambridge, 1916. Dr. W.Kirfel, Die
Kosmographie der Inder, Bonn, 1920.
Dr. Walther Schubring, Das Mahanisha-Sutta, Berlin, 1918. Mrs. Sinclair Stevenson, The
Heart of Jainism, Oxford, 1915.
I have not been able to take advantage of works published since 1914 in India, because
they are not accessible to me.
The difficulty which besets a European in penetrating into an intricate Indian philosophical
system may have been the cause of many a detail requiring supplementary correction. I
would feel deeply obliged to Jain scholars if they would kindly communicate to me
remarks which serve the enlargement of the knowledge of Jain Philosophy, so that I can
utilize them in my further studies in this field, so little explored hitherto.
To the Rev. Dr. Robert Zimmermann, S.J., Professor of Sanskrit, St.Xavier`s College,
Bombay, I am thankful for his friendly assistance in the publication of the English edition;
to Mr. G. Barry Gifford for the trouble undergone and zeal shown in undertaking the
difficult task of translating this work.
17 Bendler Strasse,
Berlin, Dr. HELMUTH VON GLASENAPP
February, 1921 Privatdocent an der Universitat Berlin
TRANSLATOR`S NOTE
The ``jiva`` is referred to throughout in the masculine gender for the sake of clearness,
following the Sanskrit gender of the word.
LIST OF ABBREVIATIONS
Aup. = Aupapatikasutra (Leumann).
Bh. = Bhagavati (Weber).
Gandhi = Gandhi, Karma-Philosophy.
JS. = Jaina Sutras (Jacobi).
k. = Karman.
Kg. = Karmagrantha.
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KP. = Karmaprakrti.
Lp. = Lokaprakasa.
Ps. = Pancasamgraha.
Tattv. = Tattvarthadhigamasutra u. Jacobi`s ubersetzung derselben.
Utt. = Uttaradhyayanasutra.
J.R.A.S. = Journal of the Royal Asiatic Society.
ZDMG. = Zeitschrift der Deutschen Morgenlaendischen Gesellschaft (Journal of the
German Oriental Society).
For the complete titles of the works quoted, see below.
Kgs. are quoted according to volume (I,II) and leaf, KP. according to leaf, Ps. according
to page, Lp. and Tattv. according to Chapter and verse.
BOOKS CONSULTED.
TEXTS.
Karmagrantha, Sri-Devendrasuriviracita-svopajna-tikayukta. vol.1. 2. Bhavnagar,
Sri-Jaina-dharma-prasaraka sabha. Vikrama Samvat 1966-1968.
Karmaprakrti, Sri-Sivasama-pada-pranita Sri-Malayagiri-viracita-tita-tika-samyukta.
Bhavnagar, Sri-Jaina-dharma-prasaraka sabha. Vikrama Samvat 1969. (Sheth Devechand
Lalbhai Jain Pustakodhar Fund Series. Nr. 17).
Pancasamgraha. Mulakartta Sri-Candramahattara, tikakara Sri-Malaya-giriji, ed. by
Pandita Sravaka Hiralala Hamsaraja Jamnagar. Samvat 1966. 4. Vols.
Aupapatikasutra erstes. Upanga der Jaina, I Teil Einleitung. Text und Glossar. Von E.
Leumann, Leipzig 1883.
Jivaviyara de Santisuri, ed Guerinot, Journal Asiatique 1902.
Lokaprakasa, Kartta Sri-Vinayavijayaji Upadhyayaji, ed. Pandita Sravaka
Hiralala Hamsaraja Jamnagar, Samvat 1967. 3 Vols.
Sarvadarsanasamagraha ofMadhavacarya ed. Apte, Poona 1906 A.D.
Tattvarthadhigamasutra, Srimad-Umasvatina racitam, svakrtabhasyasahitam, ed. keshavlal
Premchand Mody. (Bibl. Indica). Calcutta 1903.
TREATISES AND TRANSLATIONS.
Buhler, Georg. On the Indian Sect to the Jainas, translated from the German. Edited with
an Outline of Jains Mythology by Jas. Burgess. London 1903.
Charpentier Jarl. The Lesya-theory of the Jainas and Ajivikas.
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Colebrooke H.T. Essays on the Religion and Philosophy of the Hindus. Leipzig 1858.
Gandhi, Virchand R. The Jain Philosophy. Bombay 1911.
Gandhi, Virchand R. The Karma Philosophy. Bombay 1913.
Guerinot, A. La doctrine dessetres vivants dans la religion Jaina (Rev. de Phistoire des
Religions, 47. Paris 1903).
Jacobi, H. Atomic theory (Indian). Encyclopedia of Religion and Ethics. Vol. 2, p. 199.
Edinburg 1909.
Jacobi, H. Eine Jaina-Dogmatik. Umasvati`s Tattvarthadhigama-Sutra ubersetzt und
erlautert. ZDMG 60 (1906) 287 ff., 512 ff. (auch als Sonderabdruck erschienen). Leipzig
1906.
Jacobi, H. Jaina Sutras, translated from Prakrit. 2 Vols. (sacred Books of the East, Vols.
22, 45). Oxford 1884, 1895.
Jacobi, H. Jainism. Encyclopaedia of Religion and Ethics, vol. 7, 472.
Jacobi, H. The Metaphysics and Ethics of the Jainas. Trans. of the Congress for the
History of Religion, Oxford 1908. II, 60.
Jaini, Rickhab Dass. An Insight into Jainism. Meerut (o.Jahr.).
Jhaveri, Hirachand Liladhar. The First Principles of Jain Philosophy. London 1910.
Schrader, F.Ott. Uber den Stand der indischen Philosophic zur Zeit Mahaviras und
Budhas. Strassburg 1902.
Stevenson, Mrs.Sinclair. Notes on Modern Jainism. Oxford 1910.
Warren, Herbert Jainism, in Western Garb, as a solution to life`s great problems. Madras
1912.
Weber, Albrecht. Uber die heiligen Schriften der Jaina. Ind. Studien 16,17. Leipzig 1883 f.
Weber, Albrecht. Fragment of Bhagavati. Berlin 1866-67.
Wilson, H.H. A Sketch of the Religious Sects of the Hindus. (Works ed. Rost, vol. 1).
London 1862.
INTRODUCTION
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According to the doctrine of the Jains, the world is everlasting and imperishable, created
by no God and governed by no Higher Being. It is subject only to its own laws (lokasthiti)
and, in spite of the change undergone by its component parts, remains in its essential
character unchanged. It is of indeterminable, although limited, dimensions. In shape it is
comparable to a symmetrically built man, in whose lower extremities are to be found the
hells, whose central portion of the body encloses the animal and the human world, and
whose breast, neck and head are composed of the heavens of the gods. Above the world
of the gods, to be likened unto a lens, concave below and convex above, is the
dwelling-seat of the blessed. The entire world is surrounded by dense layers of air and
water. Beyond this is the non-world, the absolutely empty space.
The world consists of five everlasting, imperishable substances(dravya) which, through
their modifications and the relation in which they stand towards one another, produce the
multifarious world processes. These substances are the following:
1. Akasa, Space. It is the receptacle of all things, but in itself is contained in Loathing. Before all
dravyas it is distinguishable as being also present-as alokakasa-in the non-world, whereas the
others exist only in the loka. It is composed of an infinite number of space-points (pradesa), which
consequently represent the smallest space-units.
2. Dharma, Motion. It is a kind of ether, which serves as the medium for movement. In itself it
produces no local change, but it is the indispensable preliminary condition for it, as water is for
the swimming of a fish.
3. Adharma is the medium for rest, the concomitant cause of the inertia of a thing; like dharma, it
pervades the cosmos and comprises an innumerable quantity of space-points.
4. Pudgala, Matter. This exists in an infinite number of the most minute indivisible atoms
(paramanu). Each one of these possesses touch, taste, smell and color, and can unite itself, after
certain laws, with another or several more, till they reach an aggregate (skandha), and by that
means produce the heterogeneous phenomena of the empiric world. The aggregate can occupy a
greater or smaller number of space-points, the atom only one. Matter is found in a gross (sthula)
and in a subtle (suksma) condition. Numerous pudgalas in a subtle state occupy the space of a
gross one. The gross bodies alone are impenetrable; the subtle ones are not so (Tattv. V. 3c.).
5. Jiva, the Soul. The jiva is distinguished from all other substances mentioned above in that it
possesses consciousness and intelligence. There are innumerable souls who, in fact, can influence
one another, but who, according to their nature, are quite independent from one another and not
connected in some higher unity (Brahman). Every jiva possesses infinite qualities (guna). For our
purpose, only the following eight are of interest:
1) The faculty of omniscience (kevala-jnana).
2) The faculty of absolute undifferentiated cognition (Kevala-darsana).
3) The superiority over joy and grief (avyabadha).
4) The possession of complete religious truth (samyaktva) and irreproachable moral conduct
(carita).
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5) The possession of eternal life (aksayathiti).
6) Complete formlessness (amurtatva).
7) Complete equality in rank with other jivas.
8) Unrestricted energy (virya).
All these attributes belong by nature to every soul. In the world, however, comparatively
only few souls exist in which they develop to perfection. On the other hand, the majority
of all living beings has only restricted knowledge and energy, adheres to false metaphysical
doctrine and neglects the laws of morality, experiences joy and grief, possesses the
manifold individual qualities, and has only a temporal limited existence. The question as to
how it happens that the peculiarities of the jiva are so changed into their contrary, is
answered by Jainism in the following manner: All the eight gunas can become apparent if
the jiva from all external influences. This, however, can only be the case with few souls.
Most of them are not pure, but are infected by something foreign which veils their natural
faculties, i.e. hinders them from entering into appearance. This foreign element is the
Karman does not here mean ``deed, work``, nor invisible, mystical force (adrsta), but a
complexes of very fine matter, imperceptible to the senses, which enters into the soul and
causes great changes in it. The karman, then, is something material (karmapaudgalam),
which produces in the soul certain conditions, even as a medical pill which, when
introduced into the body, produces therein manifold effects.
The fine matter which can become karman, fills the entire cosmos. Through the vibration
of the particles of the soul, which must necessarily follow when the soul puts into motion
the material substrata of its activity, the pudgalas are attracted and are drawn to unite
themselves to it; they become karman and enter into union with a jiva, more intimate than
that between milk and water, than between fire and an iron ball. The matter once entered
into the soul separates itself into a greater number of particles, the karma-prakrtis, with
varying effects. Their number and character are conditional upon the conduct of the jiva; if
this is good, the jiva assimilates good karman species, he ``binds`` good karman; when bad
he binds bad karman. The karman may remain latent in the soul for a time without entering
into appearance; but when the right moment arrives it becomes apparent, it realizes itself.
The duration and intensity of the effect of a karman depends upon the state of mind
(adhyavasaya) at the moment of the assimilation. When its efficacy expires it becomes
extinguished.
The soul is eternally infected by matter; its union with the karman has no beginning and, as
every moment it is gathering new matter, it has, in the natural course of things, no ending.
The deliverance of the soul from the karman is, therefore, only possible by artificial means.
Through a series of special processes the jiva must hinder the absorption of new karman
and eliminate the karman already accumulated before they come to realization. If, through
the eradication of the physical cause which predisposes him to assimilate certain karman,
he succeeds in restricting and in the end totally hindering the binding of new karman, as
well we, through the methodical subjugation of the senses, in annihilating the potential
karman already in existence, he will become free from all karman. Then all obstacles which
impede the development of his true nature are automatically overcome; released from the
power of the karman, he can undisturbedly make manifest his own innate capabilities.
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The karman doctrine, which in the foregoing has been only briefly sketched, has been
formed by Jainism into a remarkable system, accurately worked out in its most minute
details. To represent this is my task in the following chapters. We shall at first show the
different karmans in themselves and in themselves and in their relation to one another;
further on, the conditions which arise in the soul under the influence of the karmans; then ,
the causes which produce the formation of certain karmans; and, finally, the way that leads
to release from them.
THE KARMAN IN ITSELF
THE SPECIES OF THE KARMAN
THE DURATION OF THE KARMAN
THE INTENSITY OF THE KARMAN
THE QUALITY OF THE PRADESAS OF THE KARMAN
The atoms which have become karman in the soul can be contemnplated from 4 points of
view:
1) according to the manner of their effect (prakrti),
2) according to the duration of their effect (sthiti),
3) according to the intensity of their effect (rasa), and
4) according to their quantity, i.e. according to the number of their pradesas.
Even as an article of confectionery (modaka), which is composed of a substance that cures
wind in the body through its natural quality annihilates the wind- a sweetmeat composed
of a substance that cures the bile, annihilates the bile- a sweetmeat composed of material
that destroys phlegm, annihilates phlegm- so the pudgalas which have become
jnanavarana-karman veil the knowledge, those changed into caritra-mohaniya-karman
disturb the right conduct, etc. Even as the effect of one modaka is restricted to one day, of
another to two days, and so forth, so the duration of one karman is 30
sagaropamakotikotis, that of another is 70, and so forth. Even as this pill has a sweet, that
a still sweeter taste, so the one karman works with a lesser, the other with a greater
intensity. And, finally, even as one pill measures 1 prakrti, or 2 prakrti, according to the
number of grains that composite, so also a karman-particle has a greater or less dimension
according to whether it contains more or less pradesas 1.
THE SPECIES OF THE KARMAN
There are 8 chief or fundamental species (mula-prakrti) of the karman, namely:
1. jnanavarana-k, the k which obscures knowledge,
2. darsanavarana-k, the k which obscures undifferentiated cognition,
3. vedaniya-k, the k which produces the feeling of joy and brief,
4. mohaniya-k, the k which obstructs belief and conduct,
5. ayus-k, the k which determines the duration of life,
6. nama-k, the k which gives the various factors of individuality,
7. gotra-k, the k which destines family surroundings,
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8. antaraya-k, the k which hinders the jiva in his capability of resolution and enjoyment.
Each of these mula-prakrtis is divided into a number of uttara-prakrtis, sub-species. The
latter can, on their part, be separated into yet smaller sub-divisions, so that the entire
number of the karmans is exceedingly large. For the system, however, only the 8 mula and
the 148 uttara-prakrtis are of importance; I can therefore restrict myself to presenting a
summary of these.
JNANAVARANA-KARMAN
The jnanavarana-k obscures the knowledge peculiar to the soul, i.e. it hinder the jiva from
recognizing a thing with its individual attributes. It is divided into 5 uttara-prakrtis,
according to the 5 kinds of knowledge:
1. mati-jnanavarana-k which causes the obscuration of the knowledge, transmitted through the
senses,
2. sruta-jnanavarana-k which produces the obscuration of knowledge acquired by interpreting signs
(i.e. words, writings, gestures),
3. avadhi-jnanavarana-k which hinders transcendental knowledge of material things,
4. manahparyaya-jnanavarana-k which hinders transcendental knowledge of the thoughts of others,
5. kevala-jnanavarana-k which obscures the omniscience inherent in the jiva by natural disposition.
Of these, the last mentioned karman hinders omniscience altogether; the four others do not
always involve, through their realization, a complete destruction of the corresponding
faculties of knowledge, but often produce only greater or less disturbances.
DARSANAVARANA-KARMAN
The word darsana has two different meanings in Jain Philosophy. Firstly it means:
``opinion, doctrine, philosophical system``, and samyag-darsana then has the signification
``the fight view, the true belief``. But, secondly, the word darsana has also the meaning ``the
recognition of a thing in its general outlines or in its notional generality.`` (Jacobi ad Tattv.
1.1) i.e. formaliter indistinct knowledge. Here the darsana mentioned in the second place is
dealt with: for the sake of brevity and for lack of a better word, we translate it by
``undifferentiated cognition``. According to the 4 species of undifferentiated cognition1
there are 4 species of the darsanavarana-karman, namely:
1. caksur-darsanavarana-k which produces the obscuration of the darsana conditional upon the eye,
2. acaksur-darsanavarana-k which causes the obscuration of the undifferentiated cognition,
conditional upon the other senses and the organ of thinking,
3. avadhi-darsanavarana-k which causes the obscuration of the transcendental undifferentiated
cognition of material things,
4. kevala-darsanavarana-k which hinder the absolute undifferentiated cognition (the counterpart of
the omniscience).
The last mentioned k hinders completely; the three others produce under certain
circumstances only a disturbance of the respective cognition-faculties.
In addition to these 4 darsanavarana-ks come still 5 others which produce
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physio-psychological conditions in which the sense-organs are not active, and which,
therefore, exclude all possibility of perception. These are the 5 nidra-ks, ``sleep-ks``,
namely:
1. nidra-k which produces a light, pleasant slumber, out of which the sleeper is already aroused by
the clicking of finger-nails.
2. nidranidra-k which produces a deep slumber, out of which the sleeper can only be awakened by
being shaken violently,
3. pracala-k which sitting or standing upright (cf. Desi-Kosa VI, 6).
4. pracalapracala-k which produces an exceedingly intensive sleep, that overcomes a person while
walking,
5. styanagrddhi-(styanarddhi-)k which causes somnambulism, acting an unconscious state.
VEDANIYA-KARMAN
The vedaniya-k causes the feeling of pain and pleasure. It has, therefore, 2 sub-species:
1. sata-vedaniya-k which causes a feeling of pleasure, created, e.g. by licking something sweet,
2. asata-vedaniya-k which causes the feeling of pain, such as is produced, e.g. if one is hurt by a
sword.
With gods and men the sata-vedaniya is predominant, although, also with the former at the
time of the downfall from the celestial world, and with the latter through cold and heat,
death and accident, pain can be produced. Animals and infernal beings experience chiefly
the asata-vedaniya, although, also, at the birth of a Jina or on a similar occasion, they can
experience a feeling of pleasure.
MOHANIYA-KARMAN.
The mohaniya-k obstructs true faith and right conduct. It is therefore separated into 2
main divisions: disturbance of faith and disturbance of conduct.
Darsana-mohaniya-karman.
The darsana-mohaniya-k causes a disturbance of the knowledge of the religious truth
inherent in the jiva by natural disposition. (Here ``darsana`` is employed in another sense
than in its application as darsanavarana, see p.7). According as to whether the disturbance
is an absolute or a partial one, 3 kinds of this k are to be distinguished:
1. mithyatva-k. This causes complete unbelief or heterodoxy. If it realize itself, the jiva does not
believe in the truths as proclaimed by Mahavira; he believes false prophets to be saints and enjoins
false doctrines.
2. samyagmithyatva-(misra)k. This produces a mixed belief, i.e., If it operates the soul waves to and
for betwixt true and false; it is indifferent to the religion of the Jina and has no predilection for,
nor hatred against it.
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3. samyaktva-k. This induces the correct belief. This samyaktva is, however, not the correct faith in
its completeness, but only in a preliminary degree; it is a so-called mithyatva, from which the
mithyatva-quality has been abstracted a mithyatva free from poison (Kg. I.35a, 113a). The true
belief in its perfection is only obtained, when the atoms of the samyaktva-mohaniya-k have
disappeared, even as milk which is covered by quite clear water only becomes perfectly pure
after the water has been poured off.
caritra-mohaniya-karman.
The caritra-mohaniya-k disturbs the right conduct possessed innately by the jiva; it hinders
the soul from acting according to the religious prescriptions. The disturbance of the
conduct is produced through the 16 passions (kasaya), the 6 non-passions (nokasaya) and
the 3 sexes (veda).
A) The kasayas (passions) are:
1) krodha, anger,
2) maya, deceitfulness,
3) mana, pride,
4) lobha, greed.
Each of these is separated into 4 sub-divisions, according to the intensity of their
manifestation. Each passion is, there
I. anantanubandhin ``of life-long duration``. It then completely hinders belief and conduct.
II. apratyakhyanavarana ``hindering non-renunciation``. It makes impossible every renunciation, but
allows the existence of true belief. It lasts for one year.
III. pratyakhyanavarana ``hindering renunciation``. It hinders the beginning of complete self-discipline,
but does not prevent the existence of true belief and partial self-discipline (desavirati). Its effect
lasts for 4 months.
IV. samjvalana ``flaming up``. It allows complete self-discipline, yet works against the attainment of
complete right conduct (yathakhyata caritra). It lasts a fortnight.
The degrees of strength of the kasayas are illustrated by examples. The 4 species of anger
are to be likened unto a line drawn in stone, in earth, in dust and in water. The first can
only be removed with great effort, each following one always more easily. Likewise also,
the life-long enduring anger is only combated in its effect with exceeding strength and
difficulty, whist the effect of the three remaining species accordingly diminishes in power
and can, therefore, also more easily be destroyed. The degrees of pride are to be likened
unto a pillar of stone, a bone, a piece of wood, and the liana of a Dalbergia ougeinensis;
the inflexibility correspondingly decreases. The species of deceitfulness are to be
compared to a bamboo-root, the horn of a ram, the urine of a cow, and a piece of wood.
The crookedness of each of these is removed more easily than in the one preceding it.
(The zig-zag line of the cow`s urine disappears through the influence of wind and
weather.) The degrees of greed correspond to scarlet color, to greater or smaller dirt, and
to a spot of turmeric, which soil a garment: the scarlet is hardly removable, the dirt with
more or less trouble, and the spot of turmeric can be removed with ease.
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B) The nokasayas (non-passions) are:
1) hasya, laughing, joking. firmed prejudicial disliking.
2) rati, improper and confirmed prejudicial liking.
3) arati, improper and conduct
4) soka, sorrow.
5) bhaya, fear.
6) jugupsa, disgust.
All these 6 emotions are caritra-mohaniyas, because the soul which is subjected to them, is
hindered through them in the practice of right conduct. The mere sensation of pain and
pleasure has not this retarding effect ; that is why one must distinguish between the
vedaniyas and the nokasayas.
C) The vedas.
Also the sex-passion hinders the jiva from obeying the laws and from practicing
self-discipline. It is of three-fold variety, according to the three species of sexes.
1) purusa-veda, the male sex and corresponding sex-passion. Through this, in the man the desire for
union with a female is produced, in the same way that through the phlegm desire for something
sour is awakened. It is like a straw-fire; as with the burning go grass the fire blazes and soon
becomes extinguished, so also man has at first an exceedingly strong desire, which disappears as
soon as his lust is satisfied.
2) stri-veda, the female sex and corresponding sex-passion. Through this, in a woman the desire for
union with a man is excited, as through the bile the desire for something sweet. It is like the
burning of dung; as the dung-hill only glimmers so long as it is covered, but through violent
shaking grows into a continually greater conflagration, so also the desire in the woman is weak
so long as she is untouched, but grows into immensity through the enjoyment of intercourse.
3) napumsaka-veda, the third sex and corresponding sex-passion. To the third sex belong all those
beings who have no sexual organs. The sexual desire is with them exceedingly strong., because it
is directed towards men and women. The effect of the napumsaka-veda therefore corresponds to
that of bile and phlegm, which together produce the desire for majjika=marjika, probably=marjita,
curdled milk with sugar and spices (?) Or, it is to be compared to the burning of a town, which
lasts long and finds no satisfaction.
All caritra-mohaniyas are produced through corresponding karmans.
Caritra-mohaniya-karman has accordingly 25 uttara-prakrtis, the mula-prakrti mohaniya-k
in all 28 uttara-prakrtis.
AYUS-KARMAN.
The ayus-k confers on a being a certain quantum of life in one of the 4 states of existence.
One therefore distinguishes:
1) deva-ayus, the celestial ayus,
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2) manusya-ayus, the human ayus,
3) tiryag-ayus, the animal ayus,
4) naraka-ayus, the infernal ayus.
The ayus-k bestows a certain quantity of life, but not a definite number of years of life.
For, as with a sponge, the quantity of water that it absorbs is determined, but not the time
it takes to leave it, so also the quantum of life is determined, but not the time occupied in
its consumption. The word ayus would, therefore, be approximately interpreted by
``quantity of life``, ``quantity of vitality`` ; but it is better to leave it untranslated as a
terminus techniques. The ayus of the new existence is always bound during the life
immediately preceding it, especially in the 3rd, 9th, or 27th part or within the last 48
minutes of it (Lp. III, 88)
NAMA-KARMAN.
The nama-k causes the individual diversities of the jivas. It is divided into 93
uttara-prakrtis, which are mostly quoted in a definitely fixed succession in 4 groups
(pinda-prakrtis, pratyeka-prakrtis, trasadasaka, sthavara-dasaka). They are the following:
The 65 pinda-prakrtis.
4 States of Existence.
1) deva-gati-nama-k bestows the celestial state of existence,
2) manusya-gati-n-k bestows the human state of existence,
3) tiryag-gati-n-k bestows the animal state of existence,
4) naraka-gati-n-k bestows the infernal state of existence.
5 Classes of Beings.
5) ekendriya-jati-n-k causes birth as a being with 1 sense,
6) dvindriya-jati-n-k causes birth as a being with 2 senses,
7) trindriya-jati-n-k causes birth as a being with 3 senses,
8) caturindriya-jati-n-k causes birth as being with 4 senses,
9) pancendriya-jati-n-k causes birth as a being with 5 senses.
5 Bodies.
10) audarika-sarira-n-k gives the gross physical body peculiar to animals and men.
11) vaikriya-sarira-n-k gives the transformation body which consists of fine matter, a body that
changes in form and dimension. This body exists by nature in gods, infernal beings and certain
animals; men can attain it through higher perfection.
12) aharaka-sarira-n-k gives the translocation body. This body consists of good and pure substance
and is without active and passive resistance. It is created for a short time by an
apramatta-samyata-ascetic, in order to seek for information concerning intricate dogmatic
questions from an arhat who is in another part of the world, whilst his own physical body remains
in its original place.
13) taijasa-sarira-n-k gives the fiery body. This body consists of fire-pudgalas and serves for the
digestion of swallowed food. It can also be used by ascetics to burn other beings or things.
14) karmana-sarira-n-k gives the karman-body. This body is the receptacle for karman-matter. It
changes every moment, because new karman is continually assimilated by the soul and the already
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existing one consumed. Accompanied by it, the jiva at death leaves his other bodies and betakes
himself to the place of his new birth, where the karman-body then forms the basis of the newly
produced other bodies.
Of these 5 bodies each succeeding one is finer than the one preceding it, but contains more
material points than it; it is therefore denser (Tattv. II, 38, 39). Every samsarin is always
connected with a fiery and a karman-body, but can, in addition, still possess one or two
other bodies.
3 Chief and Secondary Parts of the Bodies.
The angopanga-n-ks cause the origin of the chief parts of the bodies (arms, legs, back,
breast, belly, head) and their limbs (fingers etc.). The fiery and the karman-body have no
parts; that is why there are only
3 angopanga-n-ks, namely:
15) audarika-angopanga-n-k which produces the chief and secondary parts of the physical body,
16) vaikriya-angopanga-n-k which produces the chief and secondary parts of the transformation body,
17) aharaka-angopanga-n-k which produces the chief and secondary parts of the translocation body.
5 Bindings.
The bandhana-n-ks produce that the newly seized pudgalas of a body are united with
those formerly assimilated ones of it into an organic entity, as wooden sticks through an
adhesive substance. Acc

#56 RIZWAN

Unfortunately what has been reveled in Koran, others may not believe it. Jews do not believe that commandments which Moses received from God had anything to do with Allah. Similarly, Christians do not link Jesus to Allah. In the same way, Hindus/Buddhists/Sikhs are not going to relate their revered figures/Gurus to Allah. By Allah, I mean Allah as reveled in Koran. The simple question they will ask is if there is only One God which is Allah then why he is giving different messages to different human beings. Let Him give common message to all human beings.

You will appreciate here that the same question was asked by Arabs who were around Prophet Mohammed(pbuh) that is if at all a Single God named Allah is giving His messages, then why is He is giving to you alone?? Let Him give His messages to all and they(Arabs) will believe.

The concept of God in various religions is yet to be reconciled and till then everybody will will believe the concept of God as given in his religion to be true. You have to accept this hard fact.

The Koran ,though revered by Muslims, is questioned by non-muslims on many accounts. Therefore, in the final analysis, the Ultimate Truth is yet to be found out and Koran cannot be accepted as the final truth by one and all. Unless you convince others conclusively. And for that mere sentences would not suffice -strong irrffutable logics are required.

Regards.

I remember Yasser once say that Ahmadis are more fundamentalist than others, which is why he converted to Ismailism. I think this chap Rizwan proves Yasser true.

#46 RIZWAN

One God: Eik Shriwar is actually a prophecy of Quran, the very first revelation of Quran is

Read! and thy Lord is the Most exalted;

How do I believe that it was Koran which reveled the concept of Single God or Ek Ishwar. Hindu scriptures are much older than Koran--preceeding about 2000 years.

The concept of One God is credited to Jewish religion and not Koran. But if you link Moses with Allah thats your belief. Jews and others dont believe that.

The concept of One God was either given by Jews or Hindus and not Koran. But the thing is Jewish Scriptures are dated prior to that of Hindu Scriptures. So as the things stand now, the concept of One God is credited to Jews unless Hindus prove it otherwise.

Regards.

#53 RIZWAN

I am not in the poition to answer to questions 1,2 and 3 because even if I answer them they will be subjective. Nobody knows the truth behind Life and Death Cycle and every person will have different perception, different answers to it.

Religion tries to explain the unexplained to the human beings. So religion is a matter of one`s faith and belief. I put a very simple question before you with four probable answers-- What do you think has lead Musharaff to gain Presidentship of Pakistan :-

a. God`s will
b. His Luck.
c. Chance
d. His Karma of Previous Birth.

Can you conclusively answer to the above question or the answer will depend upon one`s faith and belief?? I think its the latter.

Now, if at all I have to answer your questions , then my answers will be (of course they are based on my faith and belief) :-


1. from where new humans are coming from

They are coming from God`s kingdom.


2. when all the humans will be eventually converted into sects then this process will start over again?

What do mean by sects i.e. lower forms of life. Only a few will be converted , the majority will be repeating the Life and death cycle of Human Kingdom. So there is no question of process getting started all over again. The process has already started and it will continue upto eternity.


If it starts over again then God as presented by Karam is unfair God.

Karma has not presented any God. Its God who has presented Karma. Since the process is not going to start over gain, God cannot be termed as ``unfair``.

Regards.

#61 rizwan the moron

[quote]
A beleif that God only apperead in India and only spoke in Sansakrat, as if he forgot about the rest of the world and God/Gods only happened to deliver wisdom to select few thousand year ago in Geographicaly confined area. If this is not symptoms of supermacy then what are?
[quote]

Where did you learn this nonsense from? You think this is what hindus believe? Says who? Bin Laden? The Pope?

If that is the case, I am sorry I called you a moron. I have insulted the word and lowered its reputation.

You are typical islamic twit, full of ignorance and stereotypes towards other religions. You feel free to ``summarize`` hindu beliefs in this childish way and you believe this is ``dialog``?
It is like a person slapping another person across the face and saying ``OK, lets have a discussion``...

geez, where do these losers come from....

Responce to #60

Let me see what is supermacist?

A beleif that God only apperead in India and only spoke in Sansakrat, as if he forgot about the rest of the world and God/Gods only happened to deliver wisdom to select few thousand year ago in Geographicaly confined area. If this is not symptoms of supermacy then what are?

Or a beleief with ample evidance that God send his messengers to all nations, but their messages were corrupted by their followers. Like Kirshna and Budhha, and a belief that God is Al-Rahman, that is, he takes care of his humans even though if they believe in him or not, and God is Al-Raheem, he takes care of his humans who are clean in hearts.

And most important of all, these beliefs are coming from the original ancient source, and not as after thought, in a way to put a new cover on a dirty old book. Putting enlightened ideas as humans have learned now in old books. What is the source of this? irrational love to one`s own things or country of birth or ideas of parents at birth?

As kirshan said in Gita ``What will you do if a stream of fresh water appear outside your village, would you still drink from the same old pond``

Is it deap down, feeling of shame and frustration that historical texts are devoid of common-sense and descency as they were modified by cruel men of upnashids and manu-shasters. Why can not one see that, still there are sprinkles of truth in them, here and there, as were given by the originals;Kirshan and Budhha.

Due to the fundamentally supremacist nature of islam (and regrettably many of its adherents), a ``dialog`` with folks like Rizwan is like having a chat about vegetarianism with a shark.

The idea that any religion is ``logical`` or ``perfect`` is an inherently fascist idea. The idea that there is only one conception of divinity (``there is one god``) is a deeply flawed concept. Any system of thought that privileges itself in this way is on its way to being a murderous cult. In the end, the idea of one god, one book, one nation, if taken seriously, can only end in the gas chambers of Nazi Germany or in ethnic cleansing and cultural genocide as in pakistan.


Hindu traditions are a historical record of a large segment of the population of india over many thousands of years. As in any diverse and non-authoritarian tradition (buddhism is another example), they include many different ways of experiencing divinity and explaining our time on earth. Some made more sense 1000 years ago (jati/varna), others make more sense today (yoga). Some are imaginative retellings of our tribal ancestors (monkey gods) beliefs, others more abstract but less satisfying analysis of life (advaita). This is why hindus refer to their tradition as sanatan dharma (eternal or ancient dharma) explicitly acknowledging their all too human conglomeration of beliefs.

Re: # 51

Refrence was given in post #25, it is posted again.

http://www.alislam.org/library/books/revelation/part_2_section_1.html

AS you are a student of Philosophy, you might be interested in a book, which is written based on reference

http://www.alislam.org/books/philosophy/index.html

Which covers these fundamental questions

• The physical, moral, and spiritual states of man
• What is the state of man after death?
• The object of man`s life and the means of its attainment
• The operation of the practical ordinances of the Law in this life and the next
• Sources of Divine knowledge

islamist critic of hinduism is correct, its not a perfect religion like islam. islam is almost like a finite algebra once postulated. its so simple and straightforward that even a child can get it. hinduism is nebulous and takes a long time for its practitioner to ``get it`` and many declare complete confusion upon ``getting it`` LOL.

so rizy and urstruly have a valid criticism.