God in Vedas and Upanishads

Re: # 172: So, this is the conclusion:
1. There are very few people who have enough knowledge to distinguish between Vedas and Vedanta.

2. urstruly and krishna_abcd exchange shows that neither Hindus nor Muslims are free of their -unalterable? - biases.

3. krishna_abcd`s #199 shows that alot of brahmins are masquerading under anti-Islam flag to bring th Brahminical dominance back to Hindu fold. I think if such prevail that is an omen for Hindus.

4. Thanks harshreality.

#195 by Inquirer on June

i have some knowladge of theory of karma.operative content of theory of karma as per jain philosophy is ``there is now power who is managing everything. univerce is eternal.
soul is in pure form had no karma attached to it.but souls actions attached karma to soul.
only way to pure soul is minimize actions which attach strong karmas to soul.so soule can librate from karma & librate from never ending cycle of birth & die.when soul shunn all karmas he can become omniscient who could see everything & had every knowladge.
he didnt have any confusion abt anything``

I think above is basic.
but if somebody want extensive knowladge then he have to go some learn person.

#198 by Inquirer

[In view of your conveniently forgetting to define ``philosophical content`` when asked for..]

No. I did not forget. I don`t think it is necessary to define very common word in the lexicon before I use it here on this website. I might as well ask you to define the word ``define`` before I give you a definition. All this semantic sword-play is not going to hide the fact that on points, you have NOTHING to say.


[... after you dismissed Islamic conception of the creation of the world, one can only infer that your aim is to denigrate Islam and its scriptures.

I can not participate in that. ]

Heh heh. Yes. I dismissed it all right. But your anger raises this question in my mind - are you Christian, or maybe a Dalistan freak-job?


[As far as I am concerned Urstruly has addressed your original concern. Of course, he took an easy path to do it and put the burden of finding the answer on yourself. I tried to help but you still refused to see it. ]

Yes. Your help. I highly appreciate it. I was talking to you not because I thought you are very qualified to talk about these things, but because you were polite. There is no two-way ``divergence`` in Hindu Philosophy, for example. Although your article is an amaeturish, undereducated attempt, I did not want to be rude. Your idiotic assertion that the Upanishads was distinct from the Vedas, for example.


[I will repeat again that Hindus have to (and this time ``have to`` means ``have to`` ) to stop looking down upon other religions. Otherwise they are no better than the Wahaabis.]

Or else what? Hindus ``have to`` do nothing. You can take your non-Hindu (Christian/Dalistani?) rants somewhere else.

Have a nice life.

Re: # 186:
In view of your conveniently forgetting to define ``philosophical content`` when asked for after you dismissed Islamic conception of the creation of the world, one can only infer that your aim is to denigrate Islam and its scriptures.

I can not participate in that.

As far as I am concerned Urstruly has addressed your original concern. Of course, he took an easy path to do it and put the burden of finding the answer on yourself. I tried to help but you still refused to see it.

I will repeat again that Hindus have to (and this time ``have to`` means ``have to`` ) to stop looking down upon other religions. Otherwise they are no better than the Wahaabis.

#187 by Urstruly

[#185 Krishna

You write: ``As you can see, the thought processes are primitive, crude and lacking any sophistication. There is a sum total of ZERO philosophical content. ``

Answer:

and none was claimed.]

I`m glad to see that you are honest enough to admit it.


[As a matter of fact I did write a number of posts below to explain just this point that Islam does not present its universal vision in some convoluted phiolophical, jargon heavy, polemic. It is as simple as it can get. It is a vision that even the lowest common denominator in the human intelligence can understand. It puts forth examples from everyday life that an ordinary human being witnesses with his own eyes.]

If you say that it is a simple-minded religion for simple-minded folks, you will get no argument from me.


[But as it is said that `less is more`, it is the case with Islam as well.]

A student once tried the ``less is more`` approach in an exam. For every difficult question, he wrote ``X`` as an answer. THe examiners still gave him a big, fat ZERO.


[If a religion is so, so that its ``essence`` could be understood by only select few with supehuman divinely induced intelligence then it creates classes with in religion, as it has happened in Hinduism or Catholicism, where only a class of priests cliams to be the knower of the truth and rest are only expected to follow rituals.]

Actually this is nonsense repeated by people who try to show Hinduism in a bad light. I could give you many quotes that explicitly states that anyone could choose to learn Hindu philosophy - and many have through history. In fact there are no ``rules`` in Hinduism that bar people from doing anything (I am talking about Hindu philosophy here). Many of the great sages over the millenia have been people from non-priestly classes. Priests were people who did it as a livelihood, but no one was barred from learning anything.


[This is not the case with Islam. The argument is so simple, the leaps of faith are so few that every individual who wishes to understand it, can. I do not understand why a concept has to be complex and beyond understanding to be considered as valid. Please explain. ]

The concept of god arose in primitive societies when man was incapable of expaining phenomena like storms and thunder and lightning, and earthquakes and so on. When people could not explain something, they answered it with an ``X`` - that ``X`` was ``God``. That was the explanation for everything. Islam and Christianity are no different than this primitive thinking. But Indian society developed philosphies that went beyond this kind of primitive thinking - collectively known today as ``Hindu`` philosophy - although it did not have a name - it used to be called ``sanatana dharma`` or ``eternal philosophy`` (The word ``dharma`` does not mean the same thing as the word ``religion``).

#193 by Inquirer

[I am enjoying interaction with you because, like me, you do follow explicitly the thread of an argument. ]

Unfortunately it is a very rare trait.


[1. By rational I mean not optimal, not fair, not universal; simply, that a logical system - though it may be totally arbitrary that arises from a prophet or a committee following him/her. ]

Here`s some of the definitions of the word ``rational``:

Having or exercising the ability to reason.
Of sound mind; sane.
Consistent with or based on reason; logical: rational behavior. See Synonyms at logical.
Mathematics. Capable of being expressed as a quotient of integers.

SO I`ll give you a piece of advice, if you do not mind:
You need to take a stand-apart view of definitions and reduce coloration from your individual ideas of what a word means. :)


[2. By psychology I do not mean any individual. I refer to the psychology of humanity as recognized by ``rishis.`` In the current context, God exists only in the community collective brain. See the the quotation from Brihad Aranyak in the Summary of the Article. ]

Maybe, but when you say that non-Semitic religion - Hinduism - in the current context, is ``based on psychology``, you are making a very sweeping statement. There are two aspects of religion - social and spiritual. The social flows from the spiritual, but the spiritual aspect is the true aspect of a ``religion`` like Hinduism (of course, Hinduism is not a ``religion`` in the same sense as Christianity or Islam). In the spiritual aspect, or the true aspect, the society, or the concept of ``God`` as understood by the society, does not matter. So to say that Hinduism is based on psychology is an inaccurate statment.


[3. By ``granting`` I mean recognizing that the various populations would have their own premises and the related rules of derivation of conclusions therefrom, irrespective of what you think. ]

Yes, different populations will have their own premises. Like the Nazis, for example. But I don`t ``have to`` grant them their premise. If I think their premise is bone-headed, it should be okay to say so.


[4. Religions are the cults that have lasted a long time. ]

Yes. In the conventional meaning of the word ``religion``. But not as it applies to Hinduism.


[5. Success of societies are documented by the history, your individual view is unimportant.]

Where in ``history`` has this ``success`` been documented? I am guessing, only in your ``individual`` brain.


[6. Yes, the Muslims did not rule some parts but from India to Spain they ruled.]

Muslims did not rule most of the ``known`` world - by landmass, and by population. So what`s your point?


[And the technology advanced under them most rapidly. ]

Technology like what?


[It is interesting you noted the similarity with kaalchakra. I like his ways of thinking. See Buddhism Essay. I am concerned to find that he is undergoing some surgery. Let us hope he will be back among us soon. No, I am Inquirer in Chowk and New York Times for past 8 years. ]

He was prone to making ambiguous statements, and sought to modify his views to please people at times.


[By the way, a piece of advice, if you do not mind:
You need to take a stand-apart view of arguments and reduce coloration from your individual preferences/prejudices. Try to see truth independent of your self. ]

Here`s another piece of advice for you. Give advice ONLY AFTER establishing that your advice is relevant.

Re: # 194, harshreality:
Are you Jain? Do you know what is the operative content of Jain Karma theory? I can find books on the internet by myself. What I want is a personal description. But you got to know first!

#193 by Inquirer on June

You can find number of gr8 books on theory of karma on this site
http://www.jainworld.com/library/jain_books11.asp

Re: # 192, krishna_abcd:
I am enjoying interaction with you because, like me, you do follow explicitly the thread of an argument.

The responses below are in sequence to your comments on my observations.

1. By rational I mean not optimal, not fair, not universal; simply, that a logical system - though it may be totally arbitrary that arises from a prophet or a committee following him/her.

2. By psychology I do not mean any individual. I refer to the psychology of humanity as recognized by ``rishis.`` In the current context, God exists only in the community collective brain. See the the quotation from Brihad Aranyak in the Summary of the Article.

3. By ``granting`` I mean recognizing that the various populations would have their own premises and the related rules of derivation of conclusions therefrom, irrespective of what you think.

4. Religions are the cults that have lasted a long time.

5. Success of societies are documented by the history, your individual view is unimportant.

6. Yes, the Muslims did not rule some parts but from India to Spain they ruled. And the technology advanced under them most rapidly.

It is interesting you noted the similarity with kaalchakra. I like his ways of thinking. See Buddhism Essay. I am concerned to find that he is undergoing some surgery. Let us hope he will be back among us soon. No, I am Inquirer in Chowk and New York Times for past 8 years.

By the way, a piece of advice, if you do not mind:
You need to take a stand-apart view of arguments and reduce coloration from your individual preferences/prejudices. Try to see truth independent of your self.

#191 by Inquirer

[As I have repeatedly tried to explain Semitic religions are not based in psychology, they are rational systems. ]

Rational? Really?

And non-Semitic systems are based on psychology? Whose psychology?


[You have to grant them their fundamental premise and agree to certain rules of derivations from the premise.]

Why do I have to?


[Once you do that they evolve into a way of life which has the rigidity of an arbitrary formulation as well as the absence of self-standing validity. ]

I agree. This is true of most cults.


[The efficacy of the religions and consequently their ways of life is determined by the coherence of the societies they engender, the success of which, since times immemorial, has been judged by the military prowess. ]

Judged by who? Not me certainly. Or people like me.


[From this formulation, the Muslims were the dominant people of the World from eightth to fifteenth century AD.]

I disagree. Most of Europe, China, and South East Asia were outside their evil influence.


[Now since Islam is the religion of discussion at hand, the premise is: God is all powerful. The rule of derivations is that the prosperity of Muslims HAS to be assured. Therefore, for the inter-community interactions Muslims should first convince the non-Islamics to convert, if they do not, then see what military tactics can do to remove the obstructions.]

This is true.


[The seeming abolishment of hereditary classification/caste systems in Islam made it attractive to the down troddens in other religions. That is why the rapid expansion of Islam occurred in 9-13 centuries. No doubt the rational use of war tactics also went a long way.]

Yes. Seeming abolishment.



BTW, are you Kaalchakra in a different incarnation? You sure sound like him.

As I have repeatedly tried to explain Semitic religions are not based in psychology, they are rational systems.

You have to grant them their fundamental premise and agree to certain rules of derivations from the premise. Once you do that they evolve into a way of life which has the rigidity of an arbitrary formulation as well as the absence of self-standing validity.

The efficacy of the religions and consequently their ways of life is determined by the coherence of the societies they engender, the success of which, since times immemorial, has been judged by the military prowess.

From this formulation, the Muslims were the dominant people of the World from eightth to fifteenth century AD. And Christians have been from sixteenth to now. Of course, the success of Christians was assured by the scientific component of the Enlightenment.

Now since Islam is the religion of discussion at hand, the premise is: God is all powerful. The rule of derivations is that the prosperity of Muslims HAS to be assured. Therefore, for the inter-community interactions Muslims should first convince the non-Islamics to convert, if they do not, then see what military tactics can do to remove the obstructions.

The seeming abolishment of hereditary classification/caste systems in Islam made it attractive to the down troddens in other religions. That is why the rapid expansion of Islam occurred in 9-13 centuries. No doubt the rational use of war tactics also went a long way.

Re: # 188, yrstruly:
Your correction is incorrect! Why add otherwise?

Re: # 186, krishna_abcd:

Define philosophical content.

The first line in #187 should read ``and none was claimed otherwise.

#185 Krishna

You write: ``As you can see, the thought processes are primitive, crude and lacking any sophistication. There is a sum total of ZERO philosophical content. ``

Answer:

and none was claimed. As a matter of fact I did write a number of posts below to explain just this point that Islam does not present its universal vision in some convoluted phiolophical, jargon heavy, polemic. It is as simple as it can get. It is a vision that even the lowest common denominator in the human intelligence can understand. It puts forth examples from everyday life that an ordinary human being witnesses with his own eyes. But as it is said that `less is more`, it is the case with Islam as well. If a religion is so, so that its ``essence`` could be understood by only select few with supehuman divinely induced intelligence then it creates classes with in religion, as it has happened in Hinduism or Catholicism, where only a class of priests cliams to be the knower of the truth and rest are only expected to follow rituals. This is not the case with Islam. The argument is so simple, the leaps of faith are so few that every individual who wishes to understand it, can. I do not understand why a concept has to be complex and beyond understanding to be considered as valid. Please explain.

#185 by Inquirer

[Both urstruly and krishna_abcd are my friends and there seemed to be a missing bridge between them for developing understanding.]

Actually, much as anybody would like to paint all this as a lack of understanding, the reality is that Urstruly is avoiding doing something very simple (he is instead directing me to websites).

And with good reason. There is NO philosophy contained in the Koran. Or the New or the Old Testament, for that matter. These were developed by simple and uneducated people for a simple audience.

I cannot say otherwise just to appear democratic and friendly.


[The Question

Wilson: Of what material did the Almighty create life?

Chirri. The Holy Qur`an declares that God has created all living beings out of water:

``Do not the unbelievers see that the heavens and the Earth were closed up, so We split them, and We made from water everything living? Will they not then believe?`` 21:30

``And God has created every walking life out of water, of them that which crawls upon its belly, and of them is that which walks upon two feet, and of them that which walks upon four. God creates what He pleases. Surely God is Possessor of power over all things.`` 24:45 ]


As you can see, the thought processes are primitive, crude and lacking any sophistication. There is a sum total of ZERO philosophical content.

If I am wrong, anyone is welcome to SHOW ME.

Both urstruly and krishna_abcd are my friends and there seemed to be a missing bridge between them for developing understanding. Furthermore, their interchanges made me curious, so I looked for the Cosmology in Islam. Of course, my findings are mere scratches on a vast field but I present them so that the first bricks for the formation of the bridge may be laid.

So here it is from an interested ignoramus in Islam. Please note that the discussion provided below is not a peer review but rather a question from a recent convert to an admired imam. First the introductions:

Imam Mohamad Jawad Chirri
Director of the Islamic Center of America Revised Edition 1986 Published by THE ISLAMIC CENTER of AMERICA
and
``I am one of the many who have benefited from Imam Mohamad Chirri`s teaching. I was his first ``convert``; but never having been a believing Christian, it would be more exact to say that I came to believe in God for the first time through the path of Islam, patiently guided by my imam. ``
Wilson H. Guertin, Ph.D. University of Florida

The Question

Wilson: Of what material did the Almighty create life?

Chirri. The Holy Qur`an declares that God has created all living beings out of water:

``Do not the unbelievers see that the heavens and the Earth were closed up, so We split them, and We made from water everything living? Will they not then believe?`` 21:30

``And God has created every walking life out of water, of them that which crawls upon its belly, and of them is that which walks upon two feet, and of them that which walks upon four. God creates what He pleases. Surely God is Possessor of power over all things.`` 24:45

The references above are to the three separate translations of Koran by Yusufali, Pickthal and Shakir.

With best wishes to all for dveloping understanding not argumentation.

#179 by Urstruly

``I went silent because I had got the feeling that no matter what I would have done or written would never be accepted as a qualified answer.``

A student once tried this explanation to explain why he did not answer any of the questions in an exam.

The examiner still gave him a zero.


``Even though the choice is yours, but what I was telling you was for your own good.``

I think you should resist this impulse to do good to others and just stick to answering my question.

And no, please don`t direct me to any website.

Just:

1) Cut and paste a few philosophy-laden suras from the Koran (just 2 or 3 would do for now),

2) Cut and paste their translations.

3) Explain the philosophy contained in the suras you cut and pasted (a few lines will suffice).

Re: # 182, urstruly:
Do you know the parts of Koran that would supply what Krishna is asking for??

If you do, then why don`t you quote the way you have quoted your instruction???

That is all he is asking for. No need to quote the vaporous article of Maududi. None for any of the sites you provided.

CENTRAL THING IS TO UNDERSTAND EACH OTHER.

Re: # 181

I delivered, what I was asked to deliver. He had another agenda, which he admits to in the post below.

But keep in mind that I am not disappointed with this excahnge and do not feel betrayed. Communicating with people at chowk has enabled me to read between the lines; but I had an agenda of my own. Anyway, in these situations our instructions are clear:

``“So if they dispute with thee (addressing Prophet Mohammad (pbuh)), say: ‘I have submitted my whole self to Allah and so have those who follow me,’ And say to the People of the Book and so to those who are unlearned: ‘do ye (also) submit yourself? If they do, they are in right guidance, but if they turn back, thy duty is to convey the Message”

(House of Imran Surah 3:20).

Re: # 179, urstruly:
You probably have noted my response to Krishna_abcd.

You need to think through yourself first as to what is of significance in your references and then summarize it in your response. You simply put the burden on krishna. No one is so interested in your answer as to derive the data from references provided by you.

Re: # 178, krishna_abcd:
Thanks for responding in detail.

There are many issues but I will select a few.

a. `` As most people on this board know, my previous nicks are Ajeya and Ramanujan.``
****I recall some Ramanujan, but not clearly. Did you have many a tiff? Enough to require a new pen-name?****

b. ``No I don`t agree. In SOME OF Christ`s teachings alone there is an emphasis on love. That is a crude approximation, for example, to the interpretation of the Heart Chakra - where we see ourselves in others. ``
**** I am not sure if you understood what I meant. So some clarifications. By stating that the Semitic religions are an approximation to Vedant what I mean is that Upanishads have tried to go beyond the arbitrary specification of the nature of God. See the article: Summary paragraph and the last but one paragraph under Upanishads. The Semitic religions start with arbitrary statements which every believer HAS to accept. Please explain the Heart Chakra statement.****

c. ``Exactly which summation is it that is ``not one hundred percent correct``?``
****By writing ``there is not an iota of sophistication of thought in that book. It is for simple-minded and superstitious folks, or sheeple, as someone put it in a post recently. Not very different from the other Semitic books.`` you are making a very sweeping statement. Admittedly, there may not be a cosmology in Koran - though I tend to doubt it, see, e.g., urstruly`s #170, http://www.al-islam.org/inquiries/4.html; it may not be grounded in philosophical psychology, but it is there. Your above statement indicates a desire to condemn without giving just consideration. ****

d. ``Now THAT is a crude (inexact - not necessarily untrue, though - it depends on what you mean by it) statement. What do you mean when you say that 75% of Muslims are ``crude``?``
**** I think You misunderstood me. I did not say that the Muslims are crude. I only implied that seventy five percent of Muslims crudely state the superiority of Islamic tenets. Notice it does allow for 25 % for the refined Muslims. Any group of humans with 25% of them classified as refined is doing well, Hindus included!!****

Finally, notice inspite of our differences, we are trying to asymptotically reach an understanding!!!!!!!!!!!!!!!!!!!

I went silent because I had got the feeling that no matter what I would have done or written would never be accepted as a qualified answer. I don`t care about traps; only those are scared of traps who intend to hide something.

Even though the choice is yours, but what I was telling you was for your own good.

#174 by Inquirer

[I am glad you responded to my summation. You were probably cut to quick by my inference 3. ]

I really hadn`t noticed. And even if I had, would have made no difference.

[It is not for me to say how you could have introduced your question to urstruly but I proffer this so that a statement may be made about the dialog process.

1. If you are so well informed about Koran, then you set a trap for urstruly. How nice it would have been if you had clearly stated your familiarity with the depth of Koran by referring to the contents of their relevant statements about a selected issue? Then may be urstruly would have excused himself or some more sophisticated respondent would have picked up your question.]

I have. Many times. I have quoted chapter and verse, and what it means. Urstruly types always go silent at the end. Masadi etc. become abusive and don`t bother to respond in the end. So this time I was giving him a free hand to see what he had to say. Urstruly started by trying to avoid having to respond directly, by directing me to websites. When I persisted, he clammed up.


[Without any presence of your profile, urstruly reasonably assumed you to be a non-Islamic person who needs general information.]

Well I corrected him, didn`t I?


[2. You also were a little bit appearing to indict the Koran by brusquely demanding a quote and its translation. That attitude would be OK for a non-believer Muslim but with a name like krishna it reeked of communalism. ]

As most people on this board know, my previous nicks are Ajeya and Ramanujan. Also, in that case, he would not have responded at all. But he did respond - and directed me to different websites.


[3. As I have repeatedly indicated in the thread, Semitic religions, nay even the Vedas, are approximations to the socio-psychological interpretations of reality in the Vedanta. If you are a professor in religion, then I would have loved you to pick up that statement and assess it. ]

No I don`t agree. In SOME OF Christ`s teachings alone there is an emphasis on love. That is a crude approximation, for example, to the interpretation of the Heart Chakra - where we see ourselves in others.


[4. WE NEED TO EXCHANGE VIEWS NOT BRICK BATS IN THE CHOWK. AGREEMENT AND REFUTATION SHOULD LEAD TO SOME SORT OF UNDERSTANDING OR THE SEMBLANCE THEREOF.]

You are sorely mistaken if you think ``AGREEMENT AND REFUTATION SHOULD LEAD TO SOME SORT OF UNDERSTANDING``. I have almost NEVER seen anyone on this site acknowledge that they were wrong about anything. As I have said many times before, if they don`t have anything left to argue with, they shut up, and start mouthing the same arguments and the same reasonings two minutes later on some other forum.

[5. Finally, your summation to me is not one hundred percent correct. You see you may be the most informed person on Koran including even the Muslims but you can not compare yourself to a believer. Because the believer represents, in howsoever miniscule fashion, the faith in the religion which makes alll the difference. Dry academics are important for the analysis and guidance of action but they cannot provide how the foundations of any religion constitute the religion itself. ]

Exactly which summation is it that is ``not one hundred percent correct``?


[PS. After all this, I think it behooves on you to present a brief analytical article on Koran/analysis of cosmic ideas of the Semitic religions.]

Really? Why?

[We Hindus generally fail to indicate any desire, to learn about different faiths - though I am not sure it even exists - and have a clear tendency to look down upon them.]

I think you should speak for yourself. In my opinion, Hindus are the most liberal bunch of people on this planet. You will find pictures of Jesus Christ in many Hindu households, and when I was growing up, the cross on a chain was a fashion statement amongst the youth. We don`t think anything of adopting traditions and rituals from other religions like Valentine`s day etc. This, in spite of statements like ``Holy Cow`` etc. amongst Christians. My wife used to work with some Goanese Christians. It is amazing how they are taught in Church to look down on Hinduism. Sanyasis are portrayed as some kind of perverts, and the whole idol thing as somehow backward and low-class.

It is the left-wing hand-wringers in our midst that will one day result in the obliteration of Hindu culture as we know it.


[Of course, we are not crude like seventyfive percent of Muslims.]

Now THAT is a crude (inexact - not necessarily untrue, though - it depends on what you mean by it) statement. What do you mean when you say that 75% of Muslims are ``crude``?

Re: # 61, rizwan:
Upon reading harshreality (#175), I noticed that I had not responded to you though I did want to at that time.

You and pmishra2 interacted on the issue of supremacist attitude in religions. pmishra2 was saying that Islam regarded itself as the final word in the field of the sacred (which by the way is the fault of all religions) and the followers of Islam have continued to literally champion that statement which obviously might have been relevant at one place and one time.

In response to this, of course, you pointed out that Hinduism makes no mention of other religions and prophets. All of the Avataras are supposed to have happened in India and they all spoke Sanskrit. What you point is correct but that has not translated among the followers of Hinduism into a political statement that all others should be converted or wiped out.

It is this distinct difference in the attitudes of the followers - between Islam and Hinduism - that is clearly the important issue.

All religions developed at one place and one time period so they are bound to be local and temporal. There is nothing wrong in it. It is to be expected. BUT THE FOLLOWERS NOW HAVE THE RAPID COMMUNICATIONS AND THE KNOWLEDGE OF THE APPROACHES OF THE FOLLOWERS OTHER THAN THEIR OWN RELIGION. Therefore, we need to separate the politics of the religions from the spirituality. We have to consistently adhere to the uniqe spirituality of our own religion but we MUST accept and ACKNOWLEDGE the right of the followers of all other religions to do the same.

Re: # 175, harshreality:
I am glad you returned. Your statement regarding your cut and paste may have some truth even though he persisted for some time without referring to your posts.

I appreciate your not taking offence at my summation regarding your massive post! Believe it or not, I did print good part of your posts and found that it is a detailed discussion of the the Karma Theory in Jain interpretation.

Now, generally all religious treatises are in general very hard readings due to their arbitrary demand on submission to them. Yours was not an exception. Therefore, like all of them it was ineffectual because no body probably reads it.

A constructive way to enhance and assure communication which is really our sole purpose we should summarize the main points. Only then can we be effective in spreading a view point.

I would still value your summary of the previous posts.

172 by Inquirer on June 19, 2006 9:51am PT
Inferences from the discussion of my presentation at the Chowk.

Dear Friend,
rijwan not express his desire to learn but starting to abuse the theory of karma & vedic philosophy.
Its only my copy & pest post from some learned site he ran away with tail in legs else you people are to ill equipped to face him with his third rate arguments.

Thanks

Re: # 173, krishna_abcd:
I am glad you responded to my summation. You were probably cut to quick by my inference 3.
It is not for me to say how you could have introduced your question to urstruly but I proffer this so that a statement may be made about the dialog process.

1. If you are so well informed about Koran, then you set a trap for urstruly. How nice it would have been if you had clearly stated your familiarity with the depth of Koran by referring to the contents of their relevant statements about a selected issue? Then may be urstruly would have excused himself or some more sophisticated respondent would have picked up your question. Without any presence of your profile, urstruly reasonably assumed you to be a non-Islamic person who needs general information.

2. You also were a little bit appearing to indict the Koran by brusquely demanding a quote and its translation. That attitude would be OK for a non-believer Muslim but with a name like krishna it reeked of communalism.

3. As I have repeatedly indicated in the thread, Semitic religions, nay even the Vedas, are approximations to the socio-psychological interpretations of reality in the Vedanta. If you are a professor in religion, then I would have loved you to pick up that statement and assess it.

4. WE NEED TO EXCHANGE VIEWS NOT BRICK BATS IN THE CHOWK. AGREEMENT AND REFUTATION SHOULD LEAD TO SOME SORT OF UNDERSTANDING OR THE SEMBLANCE THEREOF.

5. Finally, your summation to me is not one hundred percent correct. You see you may be the most informed person on Koran including even the Muslims but you can not compare yourself to a believer. Because the believer represents, in howsoever miniscule fashion, the faith in the religion which makes alll the difference. Dry academics are important for the analysis and guidance of action but they cannot provide how the foundations of any religion constitute the religion itself.

PS. After all this, I think it behooves on you to present a brief analytical article on Koran/analysis of cosmic ideas of the Semitic religions. We Hindus generally fail to indicate any desire, to learn about different faiths - though I am not sure it even exists - and have a clear tendency to look down upon them. Of course, we are not crude like seventyfive percent of Muslims.

#168 by Inquirer

[As an intelligent and probably a well informed person you wanted information direct from Koran facilitated by a believer.]

Inquirer,

If you think that I am waiting with bated breath for Urstruly to unlock the secrets of the Koran for me, you are dead wrong. I have read several tranlations of the Koran. I have read explanations of the passages by different scholars from different periods in history. And I have been forced to conclude that there is not an iota of sophistication of thought in that book. It is for simple-minded and superstitious folks, or sheeple, as someone put it in a post recently. Not very different from the other Semitic books.

I put the question to Urstruly to see how he could reconcile this lack of any philosophical content with his insistence that Islam is the best thing since sliced bread.

As I mentioned earlier, this is more of an exercise in human psychology, than anything else.

Inferences from the discussion of my presentation at the Chowk.

1. I appreciate the interest taken by the correspondents but I cannot hide my disappointment at the absence of any correspondent taking specific statements in the presentation and elaborating/disputing/confirming them.
I am led to the conclusion that the people did not lead to enhancement of my own knowledge for which I was really hoping.

2. Interesting sidelights were provided on the aspects of polytheism in Hinduism and how to to interpret it.

3. I was hoping for a more interactive and fruitful conclusion of urstruly and krishna interchanges but evidently it did not materialize because of the non-specific questions and even more non-specific answers.

4. I noticed the random fire approches of harshreality and rizwan. People should avoid quoting unrelated articles when what is really needed is thinking, crystallizing and concisely presenting the thoughts for consideration by others. Rizwan at least expressed desire to learn, harsh reality`s downloads served no purpose.

5. I think the contributions of swarrier, pmishra2 and jang are valuable and have served to provide useful thoughts.

6. Finally, thanks to all for their effort for interactions.

#170 by Urstruly

[Krishna

I am not trying to wiggle out of anything. I am in fact trying to get your iquiry focused on one specific thing so that we are do not start discussing Encycopedia Britanica starting from letter A. ]

Urstruly,


You DO NOT have to discuss the Encyclopedia Brittannica.

But since so far you have been able to type about 3 long responses to my statements, it should be quite easy, in comparison, to type (or cut and paste from the websites you mention), a few lines from the Koran, and the corresponding translations, along with the explanations of the philosophy behind those lines.

Now is that too much to ask?

Krishna

I am not trying to wiggle out of anything. I am in fact trying to get your iquiry focused on one specific thing so that we are do not start discussing Encycopedia Britanica starting from letter A. Qura`n has discussed almost every aspect of human inquisition and any behavior that man is capable of doing as individual or as a group. Similarly it has put forth arguments to convince doubters and deniers and it has provided evidence to support its arguments not merely by logic but by the phenomenon and things that even the most uneducated person observes almost daily. In other words, its argument is so simple yet so wholesome that no one can claim that any part of it she did not undersatnd.

The following website discusses in detail the Islam`s Views on creation of the universe and man. The argument is put forth in a question answer format which has been the classical mode of teaching islamic teachings for centuries. As per your demand almost every argument is supported with the Qura`nic quotes or verses. Use the navigation arrows to go to several next pages. For a visual concept, I would recommend you to read the the An Illustrated Guide to Islam through the link that I had sent in my previous post. As a matter of fact open the two websites in two windows simultaneously. Here is the website with Islams views on Creation of Universe:

http://www.al-islam.org/inquiries/4.html


In some of the arguments the writer has not put the actual verse but only the number of it. In that case I would recommend you to open the Qura`n online with English translation from this website and find the verse:

http://www.usc.edu/dept/MSA/quran/#M

Krishna_abcd: Oh, I forgot in the seriousness of Vedant. You description of urstruly`s God as X-mark is not only true but hilarious!!

Re: # 167, Krishna_abcd:
I had seen #166 yesterday but I deliberately waited to have your assessment of urstruly submittals.

I have interacted with him for about three years. He is an earnest Muslim. But as your assessment states here that is not enough.

As an intelligent and probably a well informed person you wanted information direct from Koran facilitated by a believer. However, while urstruly is an ``informed`` Muslim, I use the format of the preceding phrase advisedly, he is considered by many a more ``formally educated`` Muslims, like Mantolives and tahmad32, as a near-Mullah and a simplistic Muslim.

You see you can only ask a certain type of questions from him- or, for that matter as I believe from any Muslim on the issues that you had interest in. That is where the idea of Upanishadic supaatra comes in. I do not know if you saw urstuly`s ``deep`` reference by Maududi. It is nothing but rigmarole.

As I have indicated in the article as well as the discussions, the monotheistic religions, e.g., Semitic religions are an approximation to the psycho-philosophical gamut of the Upanishads. Even the Vedas do not reach that level of the Upanishads. That is why the Upanishads are called Vedant. The Vedas, and all three Semitic religions are like Euclidean Geometry. You accept their axioms without challenge and thinking and then follow the simple but limited logic, and you get A working system, though admittedly at a lower level of sophistication. Vedant can be compared to spherical geometry which is closer to the truth in the World.

I do not know whether urstruly did mean a few sentences in his #166, viz.: ``There is only one assumption in this model, which is that there is One God. If one assums this assumption to be true then everything in universe falls into its place. `` I never thought until now that urstruly will ever think of Allah as an assumption. I never expected him to be so intellectually aloof.

Finally, I wish you luck in your search but I doubt if you will ever get information at the same level as ``“Whoever worships a deity thinking that to be one and himself another - he does not know.” (Brihad Aranyak Upanishad Part I.Chapter IV,10) ``

#166 by Urstruly

[Krishna and Inquirer

I understand your dilemma.]

You have got the attitude down pat. The attitude of an assured, learned person who has the benefit of superior knowledge, sauvely holding forth on subjects quite elementary to him, but difficult to us earnet, but simple folks.

The reality, however is quite different. In your post you have come off as the back-bencher and chronic low-grader who doesn`t have a clue about the tough questions staring him in the face in an exam paper, and who puts an ``X`` as an answer to each question, because he doesn`t have the foggiest notion about how to solve the tough exam questions, and has no idea about the answers.

The ``X`` in your case, of course, is ``God``.


[Actually, this dilemma is common across the board among non-Muslims who would want to understand the model that Islam puts forth for the universe. Probably, you were expecting a long winding polemic argument pondering the answers to age old question that man has, i.e. who is he and where did he come from.]

No, I was expecting exactly what I asked of you - quotes from the Koran, with translations, and explanations.

But you are trying to wriggle out of that.

[THere is a philosophical principle that states that `` Given a choice between two explanations, choose the simplest -- the explanation which requires the fewest assumptions``; this principle is called Occam`s Razor. If we look at the Model of universe that Islam has presented we see that Islam presents the most simplistic model of the universe ever. There is only one assumption in this model, which is that there is One God. If one assums this assumption to be true then everything in universe falls into its place. This is a model that even the lowest common denominator of human intelligence can understand.

There is another principle in philosophy that is called the Principle of Parsimony, according to which ``This principle stipulates a criterion for deciding among scientific theories or explanations. One should always choose the simplest explanation of a phenomenon, the one that requires the fewest leaps of logic``. If I could take the liberty to modify this principle a bit, I would state it as ``One should always choose the simplest explanation of a phenomenon, the one that requires the fewest leaps of faith. In Islam there is only one leap of faith and that is ``There is One Absolute God`` ]


I don`t need a general discourse on philosophy - you might be surprised at how much I can lecture you back on philosophy - I need exact quotes from the Koran, their translations, and their explanations.

Is this too hard to understand?



[There is a whole plathora of philosophical literature in Islam that discusses in detail the Islam`s model of universe.]


Maybe. But I need quotes from the Koran, their translations, and their explanations.

I am not interested in winged creatures or hellfire or other profound stuff like that. Just the philosohy will do.

Looking forward to your answer to be finally posted.

Thank you.

Krishna and Inquirer

I understand your dilemma. Actually, this dilemma is common across the board among non-Muslims who would want to understand the model that Islam puts forth for the universe. Probably, you were expecting a long winding polemic argument pondering the answers to age old question that man has, i.e. who is he and where did he come from.

THere is a philosophical principle that states that `` Given a choice between two explanations, choose the simplest -- the explanation which requires the fewest assumptions``; this principle is called Occam`s Razor. If we look at the Model of universe that Islam has presented we see that Islam presents the most simplistic model of the universe ever. There is only one assumption in this model, which is that there is One God. If one assums this assumption to be true then everything in universe falls into its place. This is a model that even the lowest common denominator of human intelligence can understand.

There is another principle in philosophy that is called the Principle of Parsimony, according to which ``This principle stipulates a criterion for deciding among scientific theories or explanations. One should always choose the simplest explanation of a phenomenon, the one that requires the fewest leaps of logic``. If I could take the liberty to modify this principle a bit, I would state it as ``One should always choose the simplest explanation of a phenomenon, the one that requires the fewest leaps of faith. In Islam there is only one leap of faith and that is ``There is One Absolute God``

There is a whole plathora of philosophical literature in Islam that discusses in detail the Islam`s model of universe. A couple that bear the status of classic in literature is Kashaful Mahjoob by Ali Hajveri of Lahore written some 9-11 centuries ago and the other one is Mujadid Alif Saani the famous Muslim cleric who was prisoned by Emperors Akbar and Jehangir when he protested their apostasy and invention of Deen-e-Ilahi. There might be other sources on the net as well but here I have used the Occam`s Razor as well and provided you with the simplest of all that there is. As a matter of fact the first link, that is , the illustrated one, should be read in reverse order i.e. starting from the last chapter. In the end the author presents the big picture and then funnels it down to the minute details in first chapters. (going in reverse order).

urstruly, Krishna_abcd:
By the way, urstruly`s non-deep site: http://www.islam-guide.com/
is more meaningful, though it naturally presents and interprets the evidence
selectively to prove its points. There are questions about its validity but at least it is not rigmarole.
Since all religions are ``elementary science,`` each one can gin up info like the quoted site.

#162, Krishna_abcd:
Monotheistic religions of Abrahamic tradition are an approximation to the Vedantic Philosophy, though that does not mean that they are deficient in any practical way. As far as the practice is concerned like any other simplification of a complex situation they are more user-friendly. Nevertheless, they do not stand at the same footing as the Vedant.

Each one of them makes certain definite starting assumptions. These are their axioms as it were, just like the Euclidean Geometry. Once you accept their axioms, there is a logic that is built within their axiomatic formulations. This logic REQUIRES that you repudiate all other schools of thought.

The motivation for doing this arises from the desire to convert adherents of other schools of thought to extract the benefit from them. Islam has done this by developing a caste system within the converteds - ashrafs, moguls, arabs etc. Christianity did that by developing the caste system based on the colonial policies. The means of assuring the benefits is the same in both religions, though Christians are not as crude as the Muslims. Now I am not talking about hte philosophical ones in both religions but the Mullahs and Missionaries.

Both Islam and Christianity have deliberately kept this caste system out of their religious philosophy for the practical reasons of enforcing their caste system without the pricks of conscience among the thoughtful of their members and also due to the fact that the framework of their religions are inadequate to accomodate this temporary, ad hoc development.

On the issue of Vedas I completely share your views, thanks for stating them. We, as Hindus, need to de-emphasize the Shruti nonsense and develop framework to modernize and condense the the religious literature. I do not recommend abandoning the ground literature rather the emphasis should be on dveloping a working set for the common average ability Hindu, and by developing a workable system with coherence we shall be able to make our own society more just, coherent and strong. As I have said earlier, Indian Democracy is doing this in a diffuse way but slowly and it is often impeded by the political exigencies.

#157 by Urstruly

[I would like to suggest two sources to address your question.]

I appreciate your pointing me in the right direction. But please don`t. I would appreciate it if you did what I originally requested - provided me with 1) ACTUAL QUOTES FROM THE KORAN ALONG WITH 2) THEIR TRANSLATION AND 3) THEIR EXPLANATION.

And as I have mentioned, ``I am only interested in the philosophical aspects. Where there is some kind of discussion on the nature/origin of the universe, on the nature of consciousness, on the meaning of life and existence etc. ``

As a knowledgeable Muslim who keeps insisting that Islam should be taken seriously by the intellectuals of this world, could you kindly help me out here.

Thanks.

#153 by Inquirer

[I am not a Muslim but I can tell you that you are barking up the wrong tree. ]

This could be an illuminating exercise in human psuchology.

[I do not think that Islam concerns itself with the philosophical aspects of epistemology. Like other Judeo-Christian religions, it starts with the given assumption that Allah created the world and its inhabitants like a kumhaar, if you understand the Hindi term.

Above all Islam is, much more so than Christianity, a politico-social strategy. Upto that point it was very effective in introducing reforms in arbitrary and ritual laden West Asia and Northern Africa, even in India due to exploitative caste system. ]

That`s what I meant when I said that I ``came up empty``.

[Even the Vedas are not philosophical despite the quotation from Rig Veda given in the article above. It is the unique charateristic of the Upanishads that you are trying to find the analog of in the Islamic Koran and it is nowhere to be found other han the Upanishads. ]

The vedas are considered sruti - that which is learnt by ear. For hundreds/thousands of years, nobody wrote them down. So finally when they were written down, they were a hodge-podge of different people`s impressions and additions. So when you read the Vedas, you see that a whole lot of it is quite banal, consisting of rituals and invocations to God asking for more grains or more rain or this or that. But once in a while you will find a passage that absolutely stands out from the rest - by its depth of analysis and breadth of scope - where the thoughts and the thought-processes of some long-ago introspective mind is evident.

And yes, the Upanishads contain much more philosophical content. But the Upanishads are not strictly distinct from the Vedas. The Khandogya-upanishad actually belongs to the Sama-veda. Together with the Brihad-aranyaka, which belongs to the Yagur-veda, it has contributed the most important materials to what may be called the orthodox philosophy of India, the Vedanta (Vedanta meaning - the end, or the the true purpose of the Vedas).

Re: # 160: What is the connection between the three platitudes you have enumerated and
http://www.iiu.edu.my/deed/quran/understand.html ?

Re: # 158

I don`t think that the approach demands a complete submission before treading into understand the philosophy. As a matter of fact the Moulana have made it very clear in the very beging that there are three ways to get to the truth, but only one way will take you to it:

1. One way is to tread on the journey towards truth by committing to oneself that since the object of my pursuit is all a lie and falsehood therefore the purpose of my journey is to confirm my preconcieved notions.

2. The second way is to tread on the journey towards truth by committing to oneself that since the object of my pursuit is absolutely true therefore the purpose of my journey is to reaffirm my preconcieved notions.

3. The third way is to tread on the journey towards truth by committing to oneself that the object of my journey is to find out the truth and I do not know whether it is the right path or the wrong one; but I will find out.

But one does not have to be a Moulana to understand that only the third way is the valid and correct way for learning. This is called an open-mind approach.

Re: # 156, Swarrier:
Thanks for showing interest in those papers. Unfortunately I do not have them and I tried to locate them on the internet but did not succeed.

Re: # 157: I hope krishna_abcd finds help reading your input. I looked at the ``deeper`` article and find that it merely repeats the demand to accept, without understanding, the arbitrary statements that are quite routinely purveyed by Mullahs.

#151 abcd-Krishna.

I would like to suggest two sources to address your question. Please keep in mind that when Allah chose to communicate with human beings thruough a conduit named Mohammad (pbuh) the addressee were all possible range of people. On one hand there were people who were already aware of the message of Islam. Those were the oldest surviving Mulims who had started calling themselves Jews and Christians and on the other hand there were polytheists, animists, Naturists, and of course the atheists. Qura`n uses a different argument for each of these categories of people to convince them and bring them to their true Creator. So an atheist if reads the arguments meant for polytheist may not find them convincing and vice versa.

The first source is quite general but does address the question regarding the philosophical basis of Islam. The core addressees of the argument presented here are atheists, secularists and people of the book. If you have short attention span, and would like to feel just the gist of the philosophy visist this:


A BRIEF ILLUSTRATED GUIDE TO UNDERSTANDING ISLAM

http://www.islam-guide.com/



But if you would really want to go into the relatively deeper philosophical argument then visit this:

An Introduction to the understanding of the Qur`an


http://www.iiu.edu.my/deed/quran/understand.html


Please let me know if you have any questions.

Re: # 155

Is it possible to get some of those papers on Thugee? I had read somewhere else that the British also over-did the hype on them.

Christians are no strangers to genocide. The Crusades were a power consolidating, money grabbing exercise sanctioned by the Pope Urban. And weren`t the Mafia dons good Catholics to a man.

[Ultimately, the acceptability of any practice hinges on the where withal to support it.]
Very true. I agree it is easy to blame things on religion. And sometimes people end up believing it too. People should be always be vigilant against the purveyors of inhuman cruelty.

Re: # 154, swarrier:
You have the right attitude toward religious practices. I agree with it.

You mentioned Thuggee. My father had published several research papers on that subject. He established that it was not a part of Hindu religion. Due to a general collapse of societal structure between 1700 and 1800, there was a widespread unscrupulousness then. Many a crooked organizations just adopted an easy way of robbing the travellers who had proliferated due to amassing of wealth away from homes and the British misinterpretted them attributing their casual and shallow signalling system to be originating from religious practices. Attributing Thuggee to Hinduism is just like attributing sea-piracy to Christianity.

Child-sacrifice is simply irresponsible parenthood into which the hapless couples blundered in. Since there were no laws to protect a child - until recently women and children all over the world were regarded as proerty of the man who had to gather resources to bring them up. Ultimately, the acceptability of any practice hinges on the where withal to support it.

Re: # 153
Inquirer
In my opinion no religion is perfect. All of them have imperfections because I believe they are man-made. There is no need to sanctify things that will creep into a religion such as Hinduism because of it`s accomodating nature.

The cult of the Thuggee is one such example, child sacrifice is another . There have been other esoteric cults that have been practiced various tribes in the past, I can look them up in some of the books that I have back in India. Now a lot of these have fallen by the wayside because people have taken strong objections to them. We should continue to do so.

Besides some rituals , beliefs etc made sense years ago. There is no need to hang onto them when they outlive their time, especially when our religion has not been created from some divine revelation.

We must never stop questioning our beliefs. I`m thankful that Hinduism can accomodate my agnosticism very well. It does not make me laugh at my mother`s belief in fasting on specific days of the week , going to all neighbourhood temples etc. . But I will criticise when somebody brings up something that justifes caste based discrimination or worse.

Again these are my opinions. We can argue about them, as they aren`t perfect either. -)

#150, swarrier: Unless you know and have experienced what an esotric thing is it is better to not commit to trash it.

#151, Krishna_abcd:
I am not a Muslim but I can tell you that you are barking up the wrong tree.

I do not think that Islam concerns itself with the philosophical aspects of epistemology. Like other Judeo-Christian religions, it starts with the given assumption that Allah created the world and its inhabitants like a kumhaar, if you understand the Hindi term.

Above all Islam is, much more so than Christianity, a politico-social strategy. Upto that point it was very effective in introducing reforms in arbitrary and ritual laden West Asia and Northern Africa, even in India due to exploitative caste system.

Even the Vedas are not philosophical despite the quotation from Rig Veda given in the article above. It is the unique charateristic of the Upanishads that you are trying to find the analog of in the Islamic Koran and it is nowhere to be found other han the Upanishads.

However, Islam has been completely done-in by the ridiculous and fascist emphasis on one god. This is simply because due to most acute lack of secular education the Muslims are a cheap and effective cannon fodder for the clever internal rulers who are buttressed by the foreign powers due to their own selfish needs.

#152, majumdar:
Inspite of the fact that Kabir did take inspiration from Islam, your comment does injustice to Nirguna because Nirguna is based in the Upanishads` Absolute rather than the jealous allah.

Maulana Urstruly (pbuh)

(God is absolute and he is above all human emotions, norms, and criteria of justice. He is not constrained by time and space. Just as a woman hates to share his man with another woman or vice versa, God does not like His rule shared. )

Your views on God are not very different from the nirguna (i.e. attributeless) theory of God that some Hanuds have-according to them too God is formless, infinite, omnipresent, omnipotent etc. But obviously your God does have one human quality- jealousy.

Regards

I would like some knowledgeable Muslim to expound on the philosphy of the Koran. With quotes. I am not interested in social rules and regulations, hellfire and stuff like that.

I am only interested in the philosophical aspects. Where there is some kind of discussion on the nature/origin of the universe, on the nature of consciousness, on the meaning of life and existence etc.

I have looked pretty hard, and come up empty. So if there is something I am missing, I would appreciate someone pointing it out. With quotes. And translations.

And there are some areas of Hinduism I`d like to confine to the rubbish heap of history. Sati, caste, the patriarchal bits, some esoteric aspects of tantrism. ..... We`ll get there eventually.

Re: # 148, swarrier:
You are entirely consistent with my #125.

Re: # 147
The meek shall inherit the earth, but they won`t keep it for long.-) Do you like my Christian take on it?

We still worship our swords and our kul-devi Bhagawati in our ancestral home.

Re: # 145, swarrier:
In the ecstasy to praise Hinduism, let us not forget the Sanskrit formula:

Viir bhogyaa Vasundharaa.

Re: # 144, swarrier:
All religions have God forgiving of the ``truly`` repentant. What I am referring to by Forgiving God is related to adoption of non-violence in daily life - turning of the other cheek. Sorry, if I was not clear.

For your question about the Hindu God: No, that is the entire Karma theory. Do good you will be rewarded, do ill you will be punished if not in this life in the next. See also, in the article above. Later thinkers have tried to introduce the concept. For example the common Hindu Prayer at the end of the day:

Hey Prabhu rakshaa karo Hamaarii,
Ham aaye haiN sharan tihaarii;
Din bhar key aparaadh hamaarey,
Kshamaa karo Karunaanidhi saarey.

By the way, the envisaging of a forgiving God is also a means to have assuaging of the pricks of the Conscience which as pointed out in #142 forms one third of the Vedantic God which according to me is the Quintessential God (QG). Other interpretations prevalent in polytheistic Hinduism, Judaism, Christianity and Islam are the subsets (no undermining implied) of the philosophical/psychological mix.

Monotheistic models of Semitic religions are simply user-friendly approximations which people with average abilities can grasp and function with. Buddhism in contrast with the the religions above adopted an agnostic approach - by declaring non-existence of soul. I am afraid that is all that could be done 2500 years ago as there was no idea of DNA to be used at that time to explain the operation of living organisms.

Re: # 141
I have to agree with pmishra2. There is no one way. It is best to have many roads and many pilgrims and doubters.
Actually one of the most endearing parts of Hinduism is the belief that everything is a manifestation of the divine. There is no superior life form.
Hinduism does not command that animals be subservient or slaves to man, or that man should exploit the earth. This is of course present in other religions but not in the Abrahamic traditions.

Pmishra2 I am one up on you. I had to feed an elephant after the puja. It was exhilarating and frightening. -)

Re: # 142
Inquirer
The Judaeo-Christian god forgives those who truly repent. Them as don`t will suffer hell-fire and damnation. It is still very much in that tradition. At least my reading of the testament and the bible leads me to that conclusion. By the way does Hinduism mention a forgiving god in the early stages at all?

Re: # 141, pmishra2:
No, it is not hard to explain, provided the the mind to which it is imparted is not closed and averse to others.
Directly from Upanishadic tradition, polytheism is a simple man`s interpretation of the syncretically enveloping Self of the thinker.

#137, swarrier: Repentance is different from a Forgiving God. Repentance shows existence of a conscience while The Forgiving God derives from the distinctly different ``non-violence to any one.``

#138, pmishra2: Can you shed light on Zoroastrianism and Manichaenism in this connection? I referred to Chritianity as our focus here is on Semitic and Hindu Religions.

#139, sanjay: Your interpretation of Hinduism is practice centered. No doubt it is important recognize the practice but it shows a de-emphasis on the philosophical understanding. People who do not know much about Sanatan Dharma in depth tend to emphasize the populist layman`s approach to multiple gods in Hinduism.

By the way ``Inclusive Monotheism`` is a good approximation but beware of its fundamental limitations. I would still say polytheism in Hinduism should be interpretted as mutiple ways of worshipping - defined as surrendering to a mix of conscience+humility+goodwill to all, called Self, in a formalized manner - rather than enumeration of many unrelated gods.

#139 sanjay

Let us agree to disagree on this in the best traditions of indic discussion and debate!

I respect very much both the sikh and arya samaji traditions but I cannot but help notice that both are stern, male-centred, authoritarian and have sometimes been violent. You are surely aware that the once very broad sikh tradition has now become dominated by people obsessed by ``apostasy``, ``purity``, insisting people keep long beards, separation from hinduism etc. In other words, a poor quality copy of islam.

The arya samaj people have done wonderful work in education and reducing child marriage. Yes some of their writings on other religions, including sikhs, are downright disgusting. They helped instigate the split with the sikhs in punjab in the early 19th century; this later lead (for various reasons) to the punjabi hidu-sikh divorce in the 60s and on.

In my mind, these are all the consequences of rejecting diverse ways to approach god. Once you start to believe there is only one way, inevitably you will conclude it is superior. Once you refuse to believe that the divine can manifest in many forms: animal, vegetable or human, you become obsessed with finding the one correct way.

The monkey and elephant gods of hinduism are symbols of our tribal history and our engagement with all nature. When I was a child, everyday once pooja was complete, I was asked to feed a cow, a crow and a dog with rotis! To me the hindu obsession with multi-faceted divinity is one of its most powerful and endearing facets. We need to deepen it and modernize it, not reject it because it is hard to explain.

A good analysis of Hindu Polytheism is given at Wikipedia. Just search for ``Polytheism``. Hindisim has been termed as ``Inclusive Monotheism`` i.e. One God is seen in different manifestations.

MISHRAJI, BHARATH,INQUIRER

I do not say that polytheism is bad or wrong. The problem is Polytheism, as a religous philosphy, has been rejected by most of the religions. Even Hindus have objected to Polytheism and Idolatory from time to time. Sikhs are one example--Sikh is a monotheist religion based on ``Ek Onkar`` or ``One God``

---

the others were Arya Samajis and others such reforming groups. So the concept of 330 Million Gods & Goddesses as is being practiced by Hindus will be questioned again and again by Hindus themselves.

The second, and important point- I feel, is that Polytheist Hinduism prohibits or it rather puts brakes on Hindus to join various Interfaiths dialogues. This prevents Hinduism to join world religions because nobody is going to accept the Puranic form of God i.e. Elephant God, Monkey God, Snake God etc. etc. which is most prevalent in India. So to take Hinduism to the world platform, we have to speak in consonance with other world religions and fortunately for that we dont have re-invent our religion. We have to only rediscover it.

If my understanding of what is going around in 21st Century is correct, then I can say that Hinduism is already moving or taking turn in that direction. Today the buzz-word is not temples but ``Spritual Centres`` the most famous being ``The Art of Living Foundation`` run by Sri Sri Ravi Shankar in Banglore. The emphasis of these centres is move away from symbols and dogmas of religions, idol worship, multiple Gods etc. and move on to sprituality to have direct comunion with One God.

Thanks and regards.

#133 Inquirer

This Christ-in-India thing is not generally accepted. In any case, why focus so strongly only on christianity?

Other traditions such as Zoroastarianism and Manicheanism have also been significant and could have been influences. Judaism is of course a key faith for Christianity; we need to engage with all these traditions.

Greek was spoken for 100s of years in what is now pakistan. Mingling of indic and hellenic culture is another area of enquiry.

Re: # 135
I think Christ could have got his ideas about a forgiving god anyway from Judaic traditions too. The whole period of Yom Kippur where one atones for sins etc , is there, so that people become truly repentant, then they are forgiven by Yahweh.

Re: # 118, urstruly:
Your first paragraph is nothing but self-delusion without basis. Remember the impact of Tsunami on Indonesian Muslims?

The second paragraph is unalloyed bunkum.

Re: # 134, jang:
I agree. But this is an area where additional work may change some perspectives. However, the emphasis on a forgiving God in Christianity points to its derivation from a Hinduism and Buddhism mix. Needless to say that the philosophy could not take root in Europe just as Buddhism did not survive in India too long.

#133 i objected to the ``widely believed`` part. the overwhelming christianity (people, scholars) do not contribute to this theory. the fundamentalist live (and some die) by the bible, and they do not subscribe to this. most akcnowledged (harvard-yale types) bible historians also do not support this. so i would say its a fringe belief.

Re: # 132,jang:
First, you have to believe that Christ was a human.

Next, the life of Christ between the ages of 13 and 30 is known to be unknown.

Finally, The Rosicrucians, a sect in Christians, openly believe that he had gone to India during that period.

Also, the Resurrection is a believed by many to be a description of picking up of Christ from the Cross and subsequent transport to Kashmir where he died at the age of 50.

The current versions of the Bible are Officially convenient stories, though that does not mean they are insignificant.

#131 {It is well known that Christ had spent a lot of time in India and he learnt the sophistication of the religious philosophy there. }

i am not sure its ``well-known``..the church certainly does not acknowledge this, nor do crhistians followers...if they did, they would show-up in kashmir as pilgrims. do you know of any scholarly/historic references?

Interesting conversation between sanjay and bharath.

I would like to state the following in connection with one god(monotheism), multiple gods(polytheism and its version henotheistic polytheism) and monism.

First from the article above:

1.Section b. ``Earliest form of religion consists in the worship of natural powers. In other words early man personifies the powers of Nature, which by virtue of great strength become his gods. These deities are divine only in a qualified sense, for, though called gods, they are necessarily conceived in a human mind and are regarded as being actuated by the same motives and passions as the person that conceives of them. In capsule, the man creates god in his own image.``
****This is the conception of multiple gods of the Vedas.****

2. Section b. ``Monism: The search for godhead was soon recognized to be yielding only partial unity. Monotheism necessarily implied duality. There is a higher conception of unity including nature as well as god and this is monism.``
****The Rishis thought through and found that any God other than that constituted from the Self is just a matter of unfounded belief.****

Secondly:

It is well known that Christ had spent a lot of time in India and he learnt the sophistication of the religious philosophy there. So, when he returned he tried to teach a combination of Buddhism and Hinduism. As a person knowledgeable about the limitations of common man, he adopted an approximation of Vedantic philosophy represented by monotheism. This had the benefit of adopting the Jewish monotheism - hence, its accessibility to common man - and incorporating Buddhistic element of non-violence with moderated views about women originating in Vedic but not Vedantic Hinduism.

Thirdly, so much for the historical development. For Today`s Hindus, the most important thing that is needed is to make Hinduism more just for the deprived and disenfranchised lower castes which Indian democracy is doing fairly well, though slowly. The intolerant wings of Hindus are as much at fault as the radical Muslims in the context of the of peaceful development of India.

Islam HAS to tone down its pronouncements of ultimacy and the Hindus have to ABANDON their exclusivity. As for polytheism in Hinduism, I think it is incorrect to say that the Hindus should be justly proud of polytheism. Hindus accept various ways of worshipping a god. The question of The God does not arise because all conceptions are based on human psyche and how can any two of them be identical? It is futile even to develop a common way of living let alone try for a common way of thinking. Of course, clever people have tried to delude humans since times immemorial to adopt regimentation which benefit none except the promoters of any set of books.

Re: # 126
Sanjay,
>>>Hinduism speaks of One God and thats the truth<<<<<

this is not my understanding....Brahman is not the same as the Jewish-Christian- Islamic one god. Mishra and Jang have given good responses. We simply don`t bother...now..there used to be all kinds of philosophical fights advaita, dvaita, etc.

My understanding is Brahman is the divine intelligence (saying divine intelligencee is an attempt ...it is not definable) which manifests as all living and non-living beings, all gods and humans included. (EVERY ONE-PLEASE CORRECT ME IF I AM WRONG). It is funny.to see..most of the western, and some time Indian writers mixing Brahman with Brahmin or Brahma.


>>>I dont think there should be anything wrong in it when we discuss our religions with others or try to get to know other`s religions<<<,

I didn`t imply that. There are lots of Muslims, who despite their Islamic teachings genuinely respect other interpretations and don`t bother to ridicule other beliefs. We grew up with them. I am afraid the 2 muslim posters here do not belong to this category....

I think they are here to broadcast the one and only true religion to the infidels. I guess you don`t feel that way. In other thread this Urs has posted ``Islamic social justice is inevitable``
Now....... that scares the hell out of me. I give a damn whatever that may be.

Regards,

hindus who worship some personal deity have a lot of faith in the specific deity....e.g. venkatesh of tirupati gets folks who spend a pretty-penny and time for a visit (darshan)..its a specific menifestation of devotion. they are not bothered by the ``one god`` dillema, they are absolutely focused on the worship at hand, that to venkatesh. and they hold no ill-will to others worshipping other gods, and will ring those bells and offer a flower at other temples, but that specific venkatesh holds an absolute special place.

#126 sanjay

Maybe (a good hindu answer)! But let us be careful to separate hindu brahman from ``final prophet`` and ``only son of god`` and stuff like that. Also, some hindus are over critical of our 10000s of gods and goddesses. In my view, this type of diversity is an important part of our culture and we shouldnt lose it.

#117 BHARATH

What I wanted to say was that I am not pretty sure whether my understanding is right or wrong--not that what has been written in the scriptures is right or wrong.

There cannot be anything as a ``true Hindu`` or a ``fake Hindu`` or ``right Hindu`` or ``wrong Hindu``. A Hindu is a person who believes in ``Neti,Neti``(neither this nor that) and is in constant search of the ultimate truth. And in pursuit of the ultimate truth, its purogative for him to look into others` religions as well( unlike for ancient Hindus, there are many full fledged religions now around for modern Hindus) , see where his religion is different from other religions( and seek for the answer as to why) and where it is common. The ancient Hindus used to work in isolation, modern Hindus have many peers around for discussion.

I dont think there should be anything wrong in it when we discuss our religions with others or try to get to know other`s religions.

#114 PMISHRAJI



So some of us have become convinced that this ``ONE god`` bevakoofy has something special to offer

Mishraji,

No not all. Its not that we are celebrating the (newly discovered) concept of One God in Hinduism. We are trying to fathom the real meanings of Hindusim, which you rightly say, has been corrupted by some.

Hinduism speaks of One God and thats the truth. Celeberations or no celeberations.

My Hindu friends:
Just take Jang at his words.

Whatever kind of Hindus we are, we need not be self-conscious about it. The acceptance of a variety of ways of worship is unique Hindu characteristic. And indeed we are proud of it. Why, because it is not important what you worship. What is important is do we humble ourselves before God and do we accept our fellow human beings, nay beings, if they do not threaten us? However, unlike Buddhists we do not avoid war, we must fight for our rights.

Muslim Friends: You are entitled to your implicit assumptions and leading life based on them, however, you have no right to threaten and ridicule others. Certainly if you produce a threat to others, then you should not be surprised at a violent response.

#123 bharath

Vivekananda is just one guy from a 100 years ago. We need more ideas and broader leadership. I would like to see more women scholars, more discussions of regional traditions, more discussion of relationship between indic traditions and new translations of epics etc.

Re: Muslim scholars, yes, well that is challenging. I have not seen much religous scholarship amongst muslims that a non-muslim would find compelling. Maybe this is just my ignorance...

Re: # 122
``garv se kaho hum hindu hain ;-)``

Jang,
I am afraid your posts don`t reflect this sentiment!

and how did you conclude that I am ``ashamed``
of your posts :-)


re#121
``If you look at religous christians and jews in the west, you will find scholars of the highest standing. Yes, some are more interested in ``boasting`` and proving others wrong, but many are quite humble and true scholars``

Mishraji,
I agree with this ......I am curious that you haven`t mentioned muslim scholars. have you come across any:-)?

about your lamentation about people not familiar with Indic thoughts ....all one has to do is read Vivekananda`s writings.....simple language....easy reading...

bharath, do hindus not worship stones and rivers? why are you ashamed of it? why should i not make fun of the worship? i think what i said was it should not be hard for folks who worship rivers and snaked to understand worship of a book.

anyways garv se kaho hum hindu hain ;-)

#119 bharath

There is a difference between boasting about ones religion and being well informed about it. Sadly, for my generation of hindus, we have been so busy with earning our living that we havent had enough time to really engage with hinduism (indic traditions in general). This should (and I hope, must) change in the future as there are more educated hindus who do not need to focus only on becoming engineers, accountants, drs etc.

If you look at religous christians and jews in the west, you will find scholars of the highest standing. Yes, some are more interested in ``boasting`` and proving others wrong, but many are quite humble and true scholars. These people focus on integrating religous tradition with history, archaeology, science, psychology etc. and also provide a way to reach young people.

We are currently missing such a group of people from the indic traditions. Some folks like RKMission have made a start in this direction but much, much more is needed.

#114 If 1 god is good then zero god is better!

Re: # 115 by Inquirer on June 9, 2006 10:31am PT
>>>>>Let us focus on learning about each other`s religious thoughts rather than teaching them<<<<<

Inquirerji,
You have good intentions but that is a typical Hindu thought!

Islamists learn about other religions so that they could get even more convinced that their religion is superior. A frequent declaration of Islamists on this board is that after reading ``Hindu ideology`` they have realized that Islam is ``superior, straight farward, elegant``.

About your and Sanjay`s comments that Hindus don`t care to learn other reliogions...that`s because when compared to the hyperreligious Muslims, an average Hindu gives a damn for religion, especially when it comes to other people`s religion. I don`t know Sanjay`s Hinduism and he doesn`t know my Hinduism...and that is totally fine. Why is it a problem????

Muslims don`t live for themselves or the nations and societies they live in but for Islam. What is so surprising about their religiosity or obsession with religion? Isn`t that Koranic teaching.....if your brother is not a muslim kill him ...but fight for a muslim even if he lives far away?

Re: # 111 Sanjay

It has always been self-evident to human beings that the purpose of Nature is to serve the humanity and not to lord over it. I do not blame the primitive human beings who were overwhelmed by the forces of nature like bolts and lightening, the thuder roars of the clouds, the floods, fires, and what not, but a great paradigm shift has occured in human thinking only in past few centuries when he started harnessing the forces of nature. Now it has been abundently made clear that all these forces serve humanity. So in a hierarichal system of creation man does appear to be the viceregent of the One Creator, who created rest of the universe to be conquered by us and serve us. So our thansgiving should be directed at the One who truly deserves it.

God is absolute and he is above all human emotions, norms, and criteria of justice. He is not constrained by time and space. But when He choses to talk to us, He speaks our language and He alludes to the frames of references that we are accustomed to. Just as we would not like a stranger to come to our house and start living in it claiming half the ownership He also abhors when we try to make His equals in his partnership. Just as a woman hates to share his man with another woman or vice versa, God does not like His rule shared. He commands us to have all our focuses focused at Him and no one else. The rule is simple,if you think that God is Omnipresent and Omnipotent then He can only be one. If there are many gods then none of them can be Omnipresent and Omnipotent and hence they cannot be gods.

Re: # 111
``But I can share with you what I have understood , which may be right or wrong, I am not pretty sure``


SANJAY,
You don`t know and I don`t know...and don`t worry about it.

Be a free man. After all no one is going to say you
are not a ``true Hindu``!

Regards,

pmishraji,
Shukriya.

I have been reading Jang`s posts over the months and after reading his posts I feel more sympathy towards people who were born into Islamic fanatic/ absolutist hell hole.

Especially when I read his comments that Hinduism is complicated, confusing, etc my thoughts are ...hm...is this what some one who was born into Hinduism, and some one grew up in India can understand .........why should we get upset with Muslims and Christians? He has posted comments ridiculing Hindus worshipping stones, rivers, etc.

For a simpleton Hindu like me and perhaps most Hindus...it is difficult to comprehend such ``confusion`` and ``complication``.

If someone forces me to define Hindu thought in one sentence I will say -Try to understand this life, this universe while at the same time COMPLETELY respecting and allowing all other interpretations``. What is so complicated and confusing about this?...... How much freer and universal can you get beyond this?...........beyond me.

Look at the confidence with which one monotheist here comments about what ``God thought``...``God must have permitted`` hilarious...as if God has a private line to this guy.
And then this hilarious cover-up/ explanations for kissing the stone at Kaaba.


Swami Vivekananda has eloquently and elegantly trashed this intellectual superiority complex of monothiests.....and many other European philosophers before him have pointed out how much brutality and violence has been unleashed by the monotheists BECAUSE OF this superiority complex. I forgot who Schopenhauer...or Spinoza......

A man may worship a river or a million idols, but if he respects and shows kindness to
his fellow human beings he is infinitely better than a monotheist who ridicules other
people`s beliefs (besides of course flying planes into kafir buildings, destroying the kafir`s
places of worship, etc).


Here is one of my most favorite quotes, enjoy the rest of the day:

``The whole problem with the world is that fools and fanatics are always so certain of themselves, but wiser people so full of doubts.`` - Bertrand Russell

I am very happy at the responses of the participants. Let us focus on learning about each other`s religious thoughts rather than teaching them.

#113 jang

Thanks, for ``i reject the apologies being offered for polyethism``. I am SO sick and tired of hindus who prattle on and on about ``ONE god``. What is this nonsense? Does human life consist of one activity only? Hindus have always recognized that life is multi-coloured, multi-hued and operates on many levels. Their conception of divinity is similar.

My guess is that this is a reaction to 100s of years and abuse from christians and muslims.

So some of us have become convinced that this ``ONE god`` bevakoofy has something special to offer. I assure you it hasnt anything to offer other than a certain kind of fascist or authoritarian impulse. It should come as no suprise that it is the most backward and violent hindus who are promoting Shri Ramachandra as ``ONE god`` who is the boss man of all the others. Let us not go down this ugly path of supremacist christianity or islam.

i reject the apologies being offered for polyethism...its a wonderful thing. to me that is brilliant and poetic HUMAN endevour. you got your basis vectors, or thats as in music, showing off acute properties (ie shiva the romantic distroyer, vishnu the sustainer, durga the mysterious female force and so on) and zillions of personal or village or family deities which are some combinations. i love to go to the local noth-ameircan super-market style madrassi tamples with various isles for laxmi, ganesh, and many other gods who i dont recognize but for their name-plates in english.

hinduism is a human attempt to understand the nature and co-exist with it..so it has a god(s) but they are not exactly pure saviours like in islam and christianity. in islam, god is like a parent, who can magically provide a safe home as far as you follow the strict house-rules and curfew. he is a he, a poweful one who can smite ``others`` the evil tribes. therfore islam can offer much solace to troubled souls once the premise is accepted (or submitted to).

hinduism does not offer such security-blankie. my prediction is hinduism or such thoughts will flourish in times of prosperity, and islamlike will flourish in times of trouble.

#102 INQUIRER


Our Muslims have quietened.

I think they are quitely listening to what we are talking. Again sorry to say that though may be we dont consider their religion worthy of understanding, but they take pains to understand others` religions.

103 URSTRULY


It is accepted that Hindusim overtime has become complicated with many ideas and philosphies which are often conflicting that the true meaning of Hindusim is difficult to understand.

But I can share with you what I have understood , which may be right or wrong, I am not pretty sure.

If you take all the ocean of Hindusim appearing in all the scriptures and squeeze is to one last drop, it would be something like this :-

The salvation of mankind lies with this comunion with the nature, natural forces, natural cycles etc. though, behind all this, there is a Rachiayata i.e. composer and conductor of all what we have in the universe.

Either one makes comunion with this Composer and Conductor( which is commonly known as God and that too single) or with the Nature and Natural Forces, it is one and the same thing. However, the true worship is still the comunion with God( as told in Geeta).

Now, Islam does not permit comunion with the Nature and Natural Forces, instead, it says that one should make comunion only with the composer and conductor(called Allah in Islam). And mind it, Koran does not say that comunion with others like nature, natural forces is wrong per se, but it only says that human have a tendency to make different meanings to this kind of worship and has been thus prohibited by Islam.

On the contrary, Hinduism allows both kind of worship but with the emphasis that counion with God is the real worship.

#100 INQUIRER

It is one and the same thing(my post #99). The point is to make Hindus aware of other religion. Jewish Religion is quite similar to Hindusim and Christianity, Sikhsim and Buddhism is well known to Hindus. Only Islam is what they are unaware of.

Though Islam also has many commonalities with basic Hindusim but for political reasons only the differences have been brought into light. The five tenets of Islam are Profession of Faith, Prayers, Charity, Fasting and Pilgrimage to Mecca. All these five principles are also ingrained in ditto in Hindusim also only with the difference that instead of Allah, there is Ishwar, instead of Namaz there is Puja, instead of zakat(charity) there is Daan. instead of Rozas(fasting) there is Vrata and instead of Pilgimage to Mecca there is pilgrimmage to Char Dhams.

The Hindus must be told about Islam and they should also try to learn it themselves because it will first strengthen the secular fabric of the country and Hindus will be able to understand their own religion better when they will compare it with other religions.

Re: # 105
A layman`s question would be ``Who created me ``, it could as well be ``what created me``? Avoid the personfication. It could be anything. Multiple Gods don`t matter. Think of multiple gods as the myriad forms of the absolute if you really want to understand. The moment you ascribe to Hinduism the concept of multiple gods as primitive tribes believed them (gods) to be, then you lose the concept.

#103 ursy, the vedic worship is very much devoid of idols. idol worship is a later invention..more puranic.

so try some other spin?

fin shyte.. the kaba could be the icon of the borg from star-trek..now its all clear.

Rizwan et. al.
Actually the answers to all your questions are in Upanishads. Start with Uttar Upanishad. Basically, It will explain the logic behind ``One God/Many god``, ``Karma`` and its relation to re-incarnation etc. is explained in great detail. And it is in question/answer format and most of the questions you have asked are also asked in Upanishads. It is step by step guide and with lots of sub-branches to handle all the questions which come up. IMO, They were written by generations of great thinkers (Rishis) who had lots of time(unlike us) to ponder these issues. See the questions you were asking do not have simple answers like ``Believe this or die in Hell``. And this might shed some light for you on why Hindus are so tolerant of other beliefs. No ``My way or HighWay`` concept.

Re: # 104

``Is it really right or wrong? Who can prove it?``

Only you can prove it. As I said in my previous posts, the answer to this querry is ingrained in our genes. Whenever, a human being (who has no indoctrination to any religion at all)steps into the metaphysics of his being. The first questions that he asks from himself is ``what is the purpose of my existence and who created me?``. No such man would ever ask the question ``what is the purpose of my existence and how many gods would have created me?``. See, even the questions that we ask from ourselves are programmed into our genes.

Re: # 103
Urstruly
I would disagree with you. I feel that in primitive societies where man depended so much on the vagaries and excesses of nature , it would seem natural that there was a deity associated with every phenomenon. A god for harvesting, a god for hunting, a god for rain etc.
Polytheism would seem most natural then. The idea of a single god would come as civilisations came into the picture. Some would evolve to have a chief god, others would realise how complex the world was and distribute this power into a number of gods. Then again it would be necessary to assimilate local beliefs and there would an accomodation of local deities into the picture.
But then again from a metaphysical viewpoint amongst people wholly interested in religious thought , the concept of a single being called God or an existence, the Brahman or whatever you may wish to call it has been extant.
A common person is quite happy praying to his or her personal god. Some religions do not like this. Other religions do not care and see it as metaphor, you pray to a drop that is part of the ocean.
Its a sort of cyclical thing. There is pantheism, then monotheism then pantheism again. Is it really right or wrong? Who can prove it?

#58 Jang

I think your assessment of Islam is correct. Islam establishes one to one relationship between One God and Man. There is no need for iconic references (or awatars if you will). This relationship has to be discreet and not confusing.

My own assessment is that in the old times when human beings were in initial stages of their development they needed icons to concentrate so they invented idols to represent God. Initially, there might have been only one idol for One God but later man created more idols because it is in the nature of man to excess and transgress. Let me explain this. It is said that it is only the human beings who have an ability to visualize themselves as the third person. It is because of this abvility man has worked wonders through imagining his inventions first and then creating them. This is the ability that has made man evolve above the animals. But this evolution was gradual. In the begining man could visualize himself to an extent but it was near impossible for him to visualize his objct of worship. So he created idols, symbols and icons so that he could focus. In the begining God may have Himself permitted man to choose those objects to help concentrate but later as human beings evolved the need for those icons diminished. For example, Allah has made it incumbent upon Muslims to face themselves towards Mecca while praying. But it is just for the purpose of discipline and direction. No Muslim have ever considered the black cube as the object of their worship. But still a central icon was required. On the other hand Man transgressed and not only created more idols than needed, but also made them his gods. This was clearly a transgression and excess.

Re: # 101,swarrier:
A valuable comment. We want the opinions as much as the documented truth, please go right on. Our Muslims have quietened. I do not think we did any thing that could lead to that. So, Islamics and Christians please let us have your opinions/facts etc.

Re: # 100
Some of us who went to Jesuit schools have studied (entirely off our own bat, no coercion here) the Old and New Testaments. So some of us do have some contact with Abrahamic religions. Unless one tends to take the story of creation very literally it is difficult to read anything more into these works than what we Hindus learn from the Ramayana and Mahabharata. In short they are a collection of beliefs perpetuated by stories , you can call them myths with a grain of truth.

The philosophical forms of thought that were discussed in the Upanishads are not present in these Western epics. That process is more akin to Western philosophy though distinct from it. Western philosophy tries to separate the observer from the observed. Indic and I may say eastern philosophies try to unify that.

Western philosophies try to be independent of religious thought. This is a little difficult because one is always prejudiced by ones upbringing. For example the Gods of the Romans and Greeks once very real to those civilisations are categorised as myths by modern Western philosophers. They do not categorise their own Christian doctrines as such. That is because their religion is still alive . However there is nothing to say that the Gods of the Greeks and Romans were any less real than the myth of the virgin birth etc.

I cannot comment about the Koran , not having read it.

I fear I have digressed too far from the subject, so I`ll stop.

Again these are my opinions. They could be wrong.

Re: # 99, sanjay:
That is too much of a good thing. I do not recommend to go that far.

Hindus have been too self-centered. From ancient times the Hindu travellers rarely documented anything in the parts of the world that was not Hindu. As a matter of fact a Hindu was supposed to have been polluted when he went outside India. This arises partly out of the Brahmanical concept of superiority and partly because of the lack of education for the masses.

Modern(ized) Hindus have to correct this. The easiest and positive way to start this is to finance through Hindu resources the study of other faiths and translate literatures in non-Indian languages into Hindi. Develop study curricula that would broaden Hindus` understanding of the essential elements of a religion in contrast with the rituals that have been and currently overemphasized. Furthermore, the activities that increase inclusivity have to be emphasized and supported. These would include the interactions between higher and lower castes within Hindus.

#98 INQUIRER

I agree with you 100%. I think all HIndus require an injection of Islam and its philosphy. It will help them in understanding their religion better.

Re: # 96, bharath:
Our surprise at the data like that presented by Bhatty shows that Hindus have been negligent about learning about the second major religion of our country. In contrast Muslims have done lot of work on Hinduism and non-Islamic aspects of India. I admire them for it. It is high time we stop neglecting Muslims and take active and positive interest in their culture.

Re: # 94

I was trying to explain to Rizwan that one cannot look at a completely different thought form and appreciate it if one comes to the table with other ideas. A clean slate is necessary. This is not an Abrahamic religion. That is like me trying to analyse Islam or christianity with my dose of skepticism.

That is one of the problems I also have with western academics who sometimes dabble with Hinduism and bring Freudian theories to analyse myths etc, and make pronouncements. I do not agree with that especially since some of Freud`s ideas are being debated anyway. In that way we should promote Jung because he was influenced a lot by Indic thoughts.

The last sentence made me think that we should promote Jang also. -)

Re: # 90
I didn`t know you were the author!

I don`t know anything about Zarina Bhatty....that article was a news item
at indiacause.com. It was an eye opener for me too.

Re: # 58, jang:
What you are really saying is that if you agree with the arbitrary premises of Koran then you have nothing to disagree with. Please see ajeet #40.
I have answered rizy and urstruly.

Rizwan, #35; Vedic Gods have to grant you Moksha which is predicated upon your Karma Sangraha.

#37, swarrier;#38, bharath: thanks for defending my write-up in my absence. I am sorry that both of you got frustrated but I invite you to continue to contribute to this thread. bharath, please let me know what part of the article is becoming difficult to understand. I tried to write precisely and some times we need to be on the same page for the definitions.

#40, ajeet: GREAT CAPSULE! EVERYONE SHOULD PAY ATTENTION TO IT!!!

#44, sanjay: There is no polytheism in Hinduism. All different names and images ascribed to God are different ways of describing the monotheistic God. All are respectable. No doubt there is some henotheism as defined in the article. Note also the distinction made in the article about Greek polytheism and Hindu representation of various aspects of One God.

Re: # 92
Who is blaming Muslims? Please clarify.

Beisdes, for your info more than seventy five percent of Chowkies are Muslims. You are a new comer to Chowk.

Your point about the neglect of Hinduism by Hindus is valid, though.

Hindus not only have to learn about Hinduism but also about Islam and interact with Muslims in a measured and rational manner.

INQUIRER

There is no point in blaming if Muslims dont understand our religion or find it a bit comical.

Its our fault. While others go in detail to explain their religion and its philosphy to others, we Hindus have never cared for it. Just see the amount of material available on the web about Islam and compare that with Hinduism.

We need to tell the world about true meanings of our religion. Its our duty.

#33, urstruly:
Little that know about you and the fact that you are an enthusiastic Muslim impels me to appreciate your trying to think through the issues. So I will interact with you.

``ideology that promotes the concept of eternal perpetuation of life, absolutely eliminates the need for a God/Creator altogether.``
****In Hinduism there is no perpetuation of life. Only the soul is immortal. In Vedanta, God is Self. You see, the Vedanta asks you to grow up.****

``The need for a mutiplicity of gods is even further out of question. The question for evolution of man -physically and mentally- also becomes absurd.``
****Like it is said in the article the Vedic multiplicity of gods is just a primitive way to understand Nature. The question of physical evolution does not arise at all, though you could say in philosophical terms that according to Hindu Faith by being ``good`` in this life you would evolve into higher forms in the next life.****

``Even more depressing is the godless idelogy that promotes that that there is nothing more to life than our chemical structure. As it disintegrates it disintegrates completely. So in other words a wierd combination of chemicals can be called as life but in disintegrated form the same chemicals have no meaning.``
****True. That is why ALL religions seek to provide consolation and diversion from the stark reality. There are some who are mature enough to take the truth others seek assistance of various delusions.****

``humanists claim that they can and they are good without God? but even a cursory look would tell that all the good that they claim as theirs, has been given to us by God. ``
****You are welcome to subscribe to this consoling assumption if you want, but please do NOT impose on others who either do not need it or consider it absurd.****

#34, Rizwan:
I assume that the absence of your response implies that you are satisfid with my responses to you. However, it is worthwhile to respond to a couple of points here.

``I have to admitt that Islam has most substance and original thougth, it contains more philosophical depth; due to the reason that it solves age old quandry of humans about their understanding of their creator. Islam guides a human being towards clear recognization of God as much as that at the highest form one can be absorbed in God.``
****First sentence is an arbitrary assumption. You are welcome to it though. But would you explain what you mean by absorption in God of ``highest form?``

``can present some rational argument about ``if there was ever a unified concept of God after the original founder of Hinudism left this world``. Or if Hinduism in its present form is capable of explaining ``purpose of life`` and how to recongnize the ture God.``
****You need to study Balkand of Tulsidas Ramayan as published by Geeta Press. It clearly spells out, for the people of average abilities, what you are asking for. If you want I can give you specific areas in the Balkand.****

``They claim that God can express himself only in that language, and that also only in India, and that also some thousands year ago. As if God is now dumb and can not speak, can not speak anyother language except sansakrat, as if that imaginative God of thiers is not able to communicate in another language. ``
****Your statement above is applicable a hundred percent to Islam/Arabic. The Hindu Scriptures are in Sanskrit, Avadhi, Braj as well as Kharii Bolii. You need to inform yourself. As for acceptance of a variety of approaches to God, Sanskrit says:``Eko satya `, vipra bahudha vadanti.`` That is, God is one but different people describe him differently. ****

``Is anbody have any idea what is the concept of God as presented by this article? as presented by Vedas or upnashids? an idea which is not self contradictory. Please share with us.``
****YOU NEED TO SPEND SOME MENTAL ENERGY TO READ WHAT IS WRITTEN IN THE ARTICLE. WHAT YOU ASK IS CLEARLY ADDRESSED BY ME. IF YOU SEE ANY CONTRADICTION, POINT IT OUT.****

By the way, I read Tahir Ahmad`s article on Hinduism. It is an interesting, though rudimentary, effort to understand Hinduism. You should have summarized the important points from there instead of regurgitating the whole article. Then again, I do not know if you have read it.

#31, bharath:

A very informative article. Thanks. Its truth is announced by the absence of any contradiction of the statements by any Muslim at the Chowk. This shows that a caste system is not a unique characteristic of Hinduism. As a matter of fact a caste system is a positive way of accomodating the populational differences and it is far superior to the corresponding West Asian, Mongolian, and European systems of exterminating anyone that did not look/think like the conqueror of the instant. History is full of that behavior in all the areas cited above.

Hinduism has received a lot of bad publicity because of the fact that in contrast with Europeans, the sientific/industrial enlightenment did not reach India due to foreign rulers and the successful Hindu caste system had become too ossified. West Asia is still replete with those ideas and Mongolia has just become insignificant.

It would be nice if you could present some information on Zarina Bhatty so that one can have an opinion on her objectivity level.

Re: # 88, sanjay:
Your presumption is correct.

Theoretically, I agree with you regarding UWR Philosophy Project. However, all religions are intimately and inextricably entwined with politics, economics and self-worth estimations of the populations espousing them, therefore, any synthesis of the religions can materialize only infinitesimally and only when the conjunction of other considerations leaves no way to avoid it.

I totally agree with your mode of thinking on this. See my profile. Currently, it can be done only on individual level and one can hope that some time in future there will be a critical mass (pardon my nuclear engineering) to lead to self-propelling progress.

In my study of Upanishads, I was amazed that so many thousand years ago there were thinkers and introspectors who could think through the the complex problems of life. Much of it seems to be confirmed by the more systematic investigations of the modern science. Furthermore, the Hindu system of correct memorization and transmittal to subsequent generations is simply miraculous.

INQUIRER

I pressume that you are the author of the article in question.

Now, Hindu Civilisation has gone through many phases. After passing of each phase,(it appears) that the Religous Philosphy has been reviewed and based on the experience gained, it has been modified. Otherwise, how do you explain so many ideas(often conflicting) floating around.

The Hindu Civilisation of today is passing through yet another phase i.e. of the modern scietific world and luckily it is not in conflict with it. It also now has the knowledge of other religions as well namely Christianity, Islam etc.

So isnt it the time that the entire Hindu Philosphy as of existing now is reviewed and modified( keeping in view the tenets of other religions also) and a truly Universal World Religous Philosphy is evolved??

What do you think??

#8 Hasanji,
Conrad Lorenz I think it was, described a bird with beautiful plumage that evolved with the single-minded purpose of attracting many mates. But, alas, the plumage was so heavy the bird could no longer fly and could walk only awkwardly...
Egalitarian societies tend not to survive very long.

Re: # 60. pmishra2:

I totally agree with you.

#1,sanjay:
Vedas are scriptures.
The leader/originators of the religions of the world knew liitle science. All this is afterthoughts.

#3, subhashjoshi:
See the last section.

#4, urstruly:
You need to define ``created product.``
The entire idea of God aside from one`s Self is fallacious. Monotheisms - Judaism, Christianity and Islam are approximations to Vedantic-Logical Science.

#5, singularity:
I agree with most of your second paragraph. I would, however, add that the emphasis should not be on ``something to worship`` but on ``whichever way one can worship.``

#8, nasah:
Social groups following any religion contain all sorts of people. Same/similar things can be said for all religions.

#27, swarrier:
Very good response. Often times people are unable to understand what is being said and they start criticizing instead of seeking help.
#29, swarrier: Exactly right.
#30, swarrier: Of course, you are not wrong.

#28, Rizwan:
Please ask your question instead of quoting many a unrelated pages.

Re: # 82
Jang is not anything. Jang is a state of mind. It knows things like a+ib , the meaning of life, and the restaurant at the edge of the universe. It can also simplify, multiply , diversify, and deify.-)

#82 sirjee, on this website, you have to simplify ;-)

Re: # 81, Jang:
You must be a Muslim, no Hindu knows that capsule info about about themselves so well!!

#78 ``Most Hindus derive their religious directions not from Vedas but the Epics, viz., Ramayan and Mahabharat. ``

i thunks hindus do the following.
- Rituals are Vedic (puja, wedding in front of a fire etc)
- Spirituality is Puranic (personal gods, vaishnavite bhakti)
- Moral dilema is itihasic (Ramayan/Mahabharat..when to kill brothers-teachers, one-woman marriage, loyalty etc)
- acedemic philisophy (which is pretty-much ignored by everyone) is vedanta-upanishadic

e.g. for moral compass, noone looks towards Indra or his (sometimes lustful wife) Shachi and noone recites bhagwadgita at birth of a child..however when someone dies, after the rituals are over, the pandit might dish-out some upanishadic stuff about atma meeting the paramatma.

Re: # 60, pmishra2:
Thanks alot for so succinctly stating the the key information and the implied way of discussing the inter-religious issues. I totally expected that from you.

To All respondents:
Please follow The Chowk`s advice of providing only the links to the information you want to quote. You should explicitly provide only your own thoughts. That would make it easy to follow the developments.

Re: # 57, Rizwan:
I am sorry that my diction and the precision of statements are doing the reverse for you of what I intended. But thanks for the clarificatory questions.
Section (a) first: The Vedas conceptualize God as a means to derive benefit while the Upanishads go beyond this childlike desire and provide an intellectual frame work for the mystic feelings.
2%: By ``not even more than a few percent of Hindus have a connection betwen their practiced religion and Vedas/Upanishads.`` I did not mean ``interest`` as you interpretted. Most Hindus derive their religious directions not from Vedas but the Epics, viz., Ramayan and Mahabharat.
Developmental Culmination etc.: You see, inspite of the shruti (=revealed) nature of Vedas, the conception of God in them is simple minded and lacks the intellectual depth (and therefore it has like take-it-or-leave-it quality, just as it is in Judaism, Christianity and Islam) that culminated in the Upanishads. Now, ``tentative surmises`` of the Vedas should be obvious.

#various by harshreality

Yaar, can you tell us the name of the book you`re quoting from. I`d like to buy it.

#54 RIZWAN


Can you present a proof that if Bhagwad Gita give this idea of live matter or dead matter?

Verse 10.0 in Chapter 9.0 Says :-

Superintended by me the illusory external energy manifests all moving and non-moving entities; for this reason O Arjuna, the universal manifestation is created repeatedly.

The sanskrit word used in the Shloka is Char and Achar which means living and dead. However, in the above translation, the words have been translated as moving and non-moving entities which mean the same. Nevertheless, Chapter 9.0 gives enough evidence of presence of living and dead matter though it talks more of Living Matter.

Another Verse 3.0 in Chapter 14 says :-

O Arjuna, the entire expansive material energy is the womb into which I infuse the embryo of individual conciousness; subsequently manifested by me;every species of life is generated.

The above verse also clearly talks about the dead matter into which the embryo of conciousness is infused to make it living matter.


See, one objection against Hinuds is this ``Now in this modern world, if hindu scripture are read as originally written then they appear hollow and devoid of wisdom and filled with comical ideas, due to this Hindu friends try to put new cover on the book, to do so they put forward new commentries which will squeeze enlightened ideas as Humanity has learned now into those old books

Well I dont have any comments for that. It all depends upon what you read, how you read and with whom you discuss--ie whether they are interested in this subject or not.

one more great book on karma

http://www.jainworld.com/book/samaysara/index.asp

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



that forms a definite
number of chromosomes. These chromosomes carry heredity factors or genes. Chromosomes
are pairs and each chromosome contain 1000 or so genes that also occur in pairs.
The process of inheritance is based upon the process in which the offspring receives one of each
gene pair from each parent. Some genes are dominant and some are recessive. An individual
with dominant gene, for a particular characteristic, displays that characteristic whether only one or
both genes in the pair are dominant. If a gene is recessive, however, the characteristic associated
with it does not show up unless both genes in the gene pair are recessive. In case only one gene
in a pair is recessive, its effect will be marked by its dominant partner, but the recessive gene
may still be passed on to the individual’s offspring. Some characteristics are produced by a single
gene or gene pair. Whereas multiple – factor inheritance involves the action of several genes.
Genes are now known to be implemented as sequences of genetic code that direct specific cells
to produce a particular protein at a particular time. An essentially infinite number of possible
different protein molecules can be produced depending on the particular order of amino acid
molecules used in their construction. The code for protein production has been ``broken`` so that
we now know that a three-letter sequence (a codon) is used to specify a particular amino acid
(there are 20 amino acids) For instance, the sequence GGC specifies that the amino acid glycine
is to be added to a protein molecule. Start and stop codons mark the beginning and end of a
protein coding sequence in a manner startlingly like modern data communications schemes
There are 64 possible codons and only 20 possible amino acids so some redundancy and error
correction exists. The regulatory code sequences in genes that specify in which parts of the body
and/or at which times a protein will be produced are much more complex and less well
understood.
The genetic code has been compared to a blueprint specifying the design of an organism. In fact
the genetic code specifies not only the design of the organism but provides for the mechanisms
needed to ``read`` the code and manufacture the components of the organism as well as
specifying the procedures needed for the life processes of the finished organism. Simple
organisms are completely defined genetically. Each tiny nematode worm has exactly 958 cells.
Humans, on the other hand, have trillions of cells and 30,000 genes so the genetic code is more
of a general plan. For example, major blood vessels are genetically specified. Everybody has an
aorta. But minor blood vessels grow where needed according to genetically defined rules.
Although all the somatic cells in an organism contain the complete code, in any given cell only a
relatively few genes are active. The difference in the genes that are active determines the
difference between, say, liver and brain cells. A complex gene logic determines when and where
a particular gene will be ``turned on``. The gene logic can accommodate varying amounts of
positional detail. The gene logic also controls when various activities will take place. Cells divide
rapidly in growing organisms but do not divide in adults unless needed to replace dead or
discarded cells. (Cancer involves a major breakdown in the gene logic in which cells grow in both
an inappropriate position and at an inappropriate time. Cancer is thought to require multiple
mutations, some of which can be inherited.)
The early insight from Human DNA sequence is summarized below:-
1. Human genome contains 3 billion bases.
2. An average gene consists of 3000 bases.
3. The functions are unknown for more than 50% of discovered genes.
4. The human genome sequence is almost (99.9%) exactly the same in all people.
5. About 2% of the genome encodes instructions for the synthesis of proteins.
6. Repeat sequences that do not code for proteins make up at least 50% of the human
genome.
7. Repeat sequences are thought to have no direct functions. But they shed light on
chromosome structure and dynamics. Over time more repeats reshape the genome by
rearranging it, thereby creating entirely new genes or modifying and reshuffling existing
genes.
8. The human genome has a much greater portion (50%) of repeat sequences than the
mustard weed (11%), the worm (7%) and the fly (3%).
9. Over 40% of the predicted human proteins share similarly with fruit-fly or worm
proteins.
10. Genes appear to be concentrated in random areas along the genome, with vast
expenses of non coding DNA between.
11. Chromosome 1 (The largest human chromosome) has the most genes (2968), and
the Y chromosome has the fewest (231).
12. Genes have been pinpointed and particular sequences in those genes associated
with numerous diseases and disorders including breast cancer, muscle disease,
deafness and blindness.
13. Scientists have identified about 3 million locations where single base DNA differences
occur in humans. This information promises to revolutionize the processes of finding DNA
sequences associated with such common disease as cardiovascular diseases, diabetes,
arthritis, and cancers.
Scientists suggest that the genetic key to human complexity lies not in a gene number but in how
gene parts are used to build different products in a process called alternative splicing. Other
underlying reasons for greater complexity are the thousands of chemical modifications made to
proteins and the repertoire of regulatory mechanisms controlling these process.
The HGP project is complete, many questions still remain unanswered, including the function of
most of the estimated 30000 genes. Researches also do not know the role of Single Nucleotide
Polymorphisms (SNPs), single DNA base changes within the genome or the role of non-coding
regions and repeats in the genome.
Mice and humans (indeed, most or all mammals including dogs,
Table 2: Comparative genome sizes of humans and other organisms.
cats, rabbits, monkeys and apes) have roughly the same number of nucleotides in their genomes
– about 3 billion base pairs. This implies that all mammals contain more or less the same number
of genes.
Gene duplication occurs frequently in complex genomes; sometimes the duplicated copies
degenerate to the points where they no longer are capable of encoding a protein. However, many
duplicated genes remain active and over time may change enough to perform a new function.
Since gene duplication is ongoing process, mice may have active duplicates that humans do not
posses, and vice versa. These appear to make up a small percentage of the total genes, not
larger than 1% of the total. Nevertheless, these novel genes may play an important role in
determining species specific traits and functions.
What really matters is that subtle changes accumulated in each of the approximately 30000
genes add together to make quite different organisms. Further, genes and proteins interact in
complex ways that multiply the functions of each. In addition, a gene can produce more than one
protein product through alternative splicing or post-translational modification; these events do not
always occurs in an identical way in the two species. A gene can produce more or less proteins in
different cells at various times in response to developmental or environmental cues, and many
proteins can express disparate functions in various biological contexts. Thus subtle distinctions
are multiplied by the more than 30000 estimated genes.
Some nucleotide changes are neutral and do not-yield a significantly altered protein. Others, but
only a relatively small percentage, would introduce changes that could substantially alter what the
protein does. Put these alterations in the context of known inherited diseases, a single nucleotide
change can lead to inheritance of sickle cell disease, cystic fibrosis or breast cancer. A single
nucleotide difference can alter protein function in such a way that it causes a terrible tissue
malfunction. Single nucleotide changes have been linked to hereditary differences in height, brain
development, facial structure, pigmentation and many other striking morphological differences ;
due to single nucleotide changes, hands can develop structure that look like toes instead to
fingers, and a mouse’s tail can disappear completely. Many of the average 15% nucleotide
changes that distinguish humans and mouse genes are neutral, some lead to subtle changes,
where as others are associated with dramatic differences. Add them all together, and they can
make quite an impact, as evidenced by the huge range of metabolic, morphological, and
behavioral differences we sea among organisms.
Although genes get a lot of attention, it is the proteins that perform most life functions and even
make up the majority of cellular structures. Proteins are large, complex molecules made up of
smaller subunits called amino acids. Chemical properties that distinguish the 20 different amino
acids cause the protein chain to fold up into specific three dimensional structures that define their
particular functions in the cell.
The constellation of all proteins in a cell is called its proteome. Unlike the relatively unchanging
genome, the dynamic proteome changes from minute to minute in response to tens of thousands
of intra-and-extra cellular environmental signals. A protein’s chemistry and behaviour are
specified by the gene sequence and by the number and identities of other proteins made in the
same cell at the same time and with which it associates and reacts. Studies to explore protein
structure and activities, known as proteomics, will be the focus of much research for decades to
come and will help elucidate the molecular basis of health and disease.
Most genes contain a switch called promoter. This switch regulates the activities of the gene and
decides when and how the gene should become or not become active. An enhancer also works
in the gene. The promoter and enhancer work only when the transcription factors responsible for
mutation are operating. The genes are our active partners and are sensitive to the changes taking
place in our body and mind and they register these changes by making suitable changes in their
structure. By channeling our thoughts in a specific direction the genes can be changed, thus
enabling us to progress in a desired way. This supports the view that spiritual persons can
increase their power by sacred thoughts and determination. The genes are not our masters but
are our servants, they are governed by our thoughts and influenced by our environment.
Studies in behavioral genetics have shown that both genetic and environmental factors influence
the normal and deviant behavior of human beings. Only a few decades ago, psychologists
believed that characteristics of human behavior were almost entirely the result of environmental
influences. These characteristics now are known to be genetically influenced, in many cases to a
substantial degree. Intelligence and memory, novelty seeking and activity level, and shyness and
sociability all show some degree of genetic influence.
The principal role of genes in the chromosomes of human has now been identified. Faulty genes
in chromosomes lead to different diseases as mentioned below.
CH1: Contains records of past lives. Faulty gene for GBA enzyme, which breaks
down certain fats, leads to Gaucher’s, disease.
CH2: It contains the history of journey leading to human life.
It has details of births in various species we lived before. Faulty PAX – 3 gene is
associated with deafness and color difference in eyes. This causes Wardenburg
syndrome.
CH3: Contains evidences for the entire past history in the form of genes. Faulty
VHL gene causes abnormal blood vessel formation. This gives von Hippel –
Lindau disease. The genes are related to diabetes, obesity, etc.
CH4: This contains information about our future. It also carries hints about
forthcoming disease and traits. Faulty gene causes dementia. This leads to
Huntington’s disease.
CH5: This is very sensitive to environment and contains information about our
immune system. It helps in study of genetic disease like asthma, diabetes, etc.
Faulty gene cause malformed hands and feat. This leads to diastrophic
dysplasia.
CH6: This is the intelligent chromosome, it is the basis of our intelligence. It has
been shown that in some cases intelligence is hereditary. Faulty SCA1 gene
causes clumsiness through withering of the cerebellum. This leads to Spinocerebellaratrophy.
CH7: It contains those characteristics which determine our behavior as human
being. This is regarded as the most important chromosome. Faulty gene causes
fatal build-up of mucus in lungs and pancreas. This leads to Cystic fibrosis.
Chromosome-7 contains genes related to William Neuron Syndrome which
causes mental disability and defiguring of face. They also influence leukemia, the
cancer of blood cells.
CH8: This contains information about our likings and choices. Our habits and
nature are stored and transmitted to next life. This means that our merits and
demerits are also influenced by hereditary factors. Defective gene causes
premature ageing. This leads to Werner’s syndrome.
CH9: This determines the blood group. It also has a role in disease we suffer.
Skin cancer is more likely in people with faulty CDKN2 tumor repressor gene.
This leads to Malignant melanoma
CH 10: This chromosome contains the gene CYP17, which produces an enzyme
that converts cholesterol into harmones called cartisol and Testosterone. These
hormones produce stress in the body. Defect in MEN2A gene causes tumors of
thyroid and adrenal glands. This leads to multiple Endocrine Neoplasia.
CH11: This contains genes which influence our personality. Harvey RAS
oncogene predisposes to common cancers. This leads to cancer.
CH12: This is self assembled. Defects in PAH gene causes mental retardation by
blocking dygestion of common amino acid in food. This leads to Phenylketonuria
CH13: Stores characteristics of the past lives. Defects in BRCA 2 gene raises risk of
breast cancer.
CH14: This is of indestructible nature. Faulty AD 3 gene is linked with the
development of plaques in the brain. This leads to Alzheimer’s disease.
CH 15: Determines gender. Abnormal FBN1, gene weakenes connective tissue
potentially rupturing blood vessels. This leads to Marfan’s syndrome (position
unknown).
CH16: This contains memory. Faulty PKD1 gene causes cysts to form, which
trigger kidney failure. This leads to polycystic kidney disease.
CH17: This determines the life span. Mutations in P53 gene increase
vulnerability to cancer. BRCA1 predisposes to breast cancer.
CH18: Helps in recovery from illness. Damage to DPC4 gene accelerates
pancreatic cancer
CH19: This determines fertility. Defective gene for apolipoprotein raises blood
cholesterol, predisposing to artery blockage. This leads to coronary heart
disease.
CH20: Abnormal adenosine deaminase (ADA) gene destroys immunity.
Correctable by gene therapy. This leads to severe combined immunodeficiency.
CH21: Wasting disease linked with defective superoxide dismutase I (SODI)
gene. This leads to Lou Gehrig’s disease.
CH22: This charactrizes freedom of thought. Abnormal DGS gene triggers heart
defects and facial changes. This leads to DiGeorge syndrome. Chromosome-22
plays an important role in immune system, mental disturbances and some types
of cancers.
CH23: Abnormal DMD gene triggers muscle degeneration. This leads to
Duchenne muscular Dystrophy.
CH24: Governed by the gene for testis – determining factor. This leads to Testicle
development.
Cloning
Cloning is a technique to produce the genetic twin of another organism, but it can also be used
for other purposes. There are three main types of cloning technologies.
1. Recombinant DNA technology or DNA cloning,
2. Reproductive cloning and
3. Therapeutic cloning.
DNA cloning refers to a process where a DNA fragment of interest is transferred from one
organism to a self – replicating genetic element such as a bacterial plasmid. The DNA of interest
can then be propagated in a foreign host cell. This technology has been around since the 1970’s,
and it has become a common practice in molecular biology laboratories today. This technology is
important for learning about other related technologies, such as gene therapy, genetic
engineering of organisms, and sequencing genomes. Gene therapy can be used to treat certain
genetic conditions by introducing virus vectors that carry corrected copies of faulty genes into the
cells of a host organism. Genes from different organisms that improve taste and nutritional value
or provide resistance to particular types of disease can be used to genetically engineer food
crops.
Reproductive cloning is a technology used to generate an animal that has the same nuclear DNA
as another currently or previously existing animal. Dolly was created by this technology. If the low
success rates can be improved (Dolly was only one success out of 276 tries), reproductive
cloning can be used to develop efficient ways to reliably reproduce animals with special qualities.
For example, drug producing animals or animals that have been genetically altered to serve as
models for studying human disease could be mass-produced. Reproductive cloning also could be
used to repopulate endangered animals or animals that are difficult to breed. Cloning extinct
animals presents a much greater challenge to scientists because the egg and the surrogate
needed to create the cloned embryo would be of a species different from the clone.
Therapeutic cloning, also called ``embryo cloning`` is the productive of human embryos for use in
research The goal of this process is not to create cloned human beings, but rather to harvest
stem cells that can be used to study human development and to treat disease. Stem cells are
important to biomedical researchers because they can be used to generate virtually any type of
specialized cell in the human body. Many researchers hope that one day stem cells can be used
to serve as replacement cells to treat heart disease, Alzheimer’s, cancer, and other diseases.
Therapeutic cloning technology may some day be used in humans to produce whole organs from
single cells. Much work still needs to be done before therapeutic cloning can become a realistic
option for the treatment of disorders. Another potential application of cloning to organ transplants
is the creation of genetically modified pigs from which organs suitable for human transplant could
be harvested.
Should humans be cloned? Physicians from the American Medical Association and scientists with
the American Association for the Advancement of Science have issued formal public statement,
advising against human reproductive cloning. Due to the inefficiency of animal cloning and the
lack of understanding about reproductive cloning, many scientists and physicians strongly believe
that it would be unethical to attempt to clone humans. Scientists do not know how cloning could
impact mental development. While factors such as intellect and mood may not be as important for
a cow or a mouse, they are crucial for the development of healthy humans. With so many
unknowns concerning reproductive cloning, the attempt to clone humans at this time is
considered potentially dangerous and ethically irresponsible.
Several attempts and trials have been made to produce improved quality of animals. Similar
experiments are also underway to improve the level of human beings. Scientists aim at producing
individuals having desired qualities. The attempts to improve the cell quality in animals and
humans by changes in genes have not yielded the desired results. Attention of scientist has now
shifted from genes to electro magnetic fields for improving the quality of cell. Experiments by
several researchers have shown that these methods are successful to some extent in improving
the body structure but fail to produce the desired qualities. The scientific attempts can not assure
that the moral, intellectual and social qualities will improve. Such conclusions were drawn by
yogis in the past. They had ruled that the only way to improve the quality of the offspring is that
both the parents should prepare themselves by spiritual practices before they decide to have a
child.
Yogic practices like penance and meditation reform the chromosomes which improve the quality
of the offspring. This is the only way to improve the moral, intellectual and social qualities in the
offspring.
Bio Photons
A photon is a quantum of light, or the smallest possible packet of light at a given wavelength. It is
emitted by an atom during a transition from one energy state to another. Photons travel at the
speed of light and have mass and momentum dependent on their frequencies. By classical
reasoning a photon would have the apparent dualistic property of being either a particle or a wave
disturbance. Light is electromagnetic radiation in the wavelength range extending from about 0.4
micron to about 0.7 micron. Two sinusoidal oscillations of the same frequency are said to be
mutually coherent if they exhibit a constant phase relationship during the course of time. For
example, a laser is coherent and sunlight is partially coherent.
It is now well established that all living systems emit a weak light current of some photons. The
discovery was made in 1920s by Alexander Gurwitsch, a Russian biologist, who called this
photon emission from living cells ``mitogenetic radiation,`` in order to express its growth stimulating
capacity. The intensity of this ultra weak light is nearly equal to intensively of light of a candle
placed at a distance of 10 Km. Photo electric devices to measure this weak light were developed
in 1950s. Scientists found that the nature of this, weak light emitted by living cells is different from
the sunlight. They called these light photons as bio-photons.
The pioneering work done by Fritz – Albert Popp has given a deep insight into the phenomenon
of bio photon emission. According to him the purely molecular aspect of life sciences may be only
one necessary step in understanding biology and can never reach the significance of sufficient
and complete explanation. Molecules have no intelligence, despite the manifold impressive
functions that have been assigned to them. Even the enzymes or messenger molecules have to
be triggered by external energy, i.e. photons which activate the diversion transition state
complexes. These activation energies cover the whole electromagnetic spectrum. The nonthermal
photons provide the right quantum energies at the right place and right time for the
millions of reactions per second per cell. Thus, one has to stress that (1) It is impossible that
thermal photons may trigger the biochemical reactions in a living system, and (2) that theoretically
only one photon per cell could be sufficient for activating 109 reactions per second, provided that
it originates from a coherent photon field. If this field is coherent and non-thermal one, it is
theoretically able to borrow the photon energy at the right time and take it to the right position of
the reaction and to reabsorb it immediately after this event which, in general, takes not longer
than about 10-9 seconds.
Consequently, the weak photon current from biological systems, which – as we know nowadays
covers the whole spectrum range at least from UV to infrared and which we call ``bio photons``
may well suffice to take the role of regulating the whole biochemistry and biology of life. The bio
photon emission displays a few up to some hundred photons per second per centimeter square
within the spectral range from at least 260 to 800 nm. It is closely linked to delayed luminescence
of biological tissues which describes the long term and ultra weak reemission of photons after
exposure to light illumination.
What are the consequences of coherence? It results in properties that are characteristic of
biological systems. These include the high efficiency of energy transfer and transformation which
often approaches 100%; the ability of communication at all levels within cells, between cells and
between organisms capable of resonating to the same frequencies; the possibility for sensitive,
multiple recognition systems utilizing coherent electromagnetic signals of different specific
frequencies, such as for example, the organization of metabolic activities within the cell, the
operation of the immune network and a host of other biological functions involving specific
recognition between hormones or ligands and their receptors; and finally, the stable persistence
of the working system arising from the inherent stability of coherent states.
Practically all organisms emit light at a steady rate. An increasing number of observations from
different laboratories all over the world suggest that bio photons are emitted from a coherent
photon field within the living system. Organisms are thus emitters and most probably, also
receiver of coherent electromagnetic signals which may be essential for their functioning. When
the spectrum of bio photons is examined, it was found that the light is always in a broad band of
frequencies from the infra-red to the ultraviolet, with approximately equal number of photons
distributed throughout the range. In other words the distributions does not depend on the
wavelength; f( ) = const. This means that the light is emitted from all kinds of molecules all over
the cell. The living systems store energy (or photon) from 10-10 m to meters or more, and 10-9
second to days or longer time intervals – in a readily mobilized form. They do not suffer from
energy shortage on account of their high storage capacity within the intricate space-time
organization.
Systematic measurement of bio photon emission of the human body has shown the following
results. (1) The left right symmetry of the human – body, (2) biological rhythms such as 14 days,
1 month, 3 months and 9 months; (3) disease in terms of broken symmetry between left and right
side, and (4) light channels in the body, which regulate energy and information transfer between
different parts.
The bio photon emission is indicative of an endogenous, innate, electromagnetic field pervading
the entire organism, which may act as both sender and receiver of the bio photon that are
``electromagnetic bio – information`` used in regulating life processes. These observations, among
others, suggest control within the living state that is non-local and possibly electromagnetic in
nature. Many significant correlations between features of the weak biological light and a number
of fundamental biological processes, such as cell division, death, and major shifts in metabolism,
exist. These correlations may indicate that the light (electromagnetic field of the organism) is a
sensitive, global expression of biological regulating processes.
The bio photon is trapped and remitted by DNA, which undergoes physical resonance, resulting
in light emission with at least some coherence. Biological process may be integrated by the
endogenous bio electromagnetic field that has a primary organizational and informational role.
Conformational states of DNA may serve as the photon storage of the coherent modes of the
electromagnetic field within the cell.
From the bio physical point of view bio photons are regulating the body in its rather complex
functions. The interference patterns of bio photons originating from the resonance tuning between
the coherent field and biologically matter (preferentially DNA) governs the availability of energy in
a concerted action of the whole. Consequently, the organizational capacity is reflected by
characteristics of bio photon emission.
The biological and physical activities affecting bio photons signals belong to the macroscopic
class. The sensitivity is such that a bio photon signal appears to provide faithful reflections of
biological and physiological activities of the emitting system. If it is true for all macroscopic
biological activities, then a bio photon contains decipherable and digitized signature of all
macroscopic biological activities. Bio photon emission is thus seen a crucial evidence of a
physical basis of life.
A Religio – Scientific
Analysis of Body Functions
We learned about the Karma body and tejas body and briefly reviewed the subjects concerning
the tejas body and physical body that are important to understand the functioning of our body
system. The concept of Karma body, singular to Jaina system of thoughts, has been described in
sufficient detail for our purpose. The details of tejas body are not available in Jaina literature. The
information derived from Vedic school of thought, psychology and science help us in
understanding the structure and functioning of tejas body. The Jaina philosophy assigns the
following functions to tejas body as described earlier. (1) Management of the body systems, and
(2) to provide support and control for functioning of the body systems. It is also stated that the
tejas body is electric body made up of tejas vargana. The Vedic description of subtle body made
up of five Koshas and the psychological concepts of energy bodies are in close agreement with
the Jaina views but they also provide further insight into the structure of the tejas body. All three
schools of thought are referring to electrical nature of the body having similar functions so it can
be assumed, without any peril to the Jaina viewpoint, that the five Koshas or the energy bodies
are the tejas body of Jainas. Barbara Ann Brennan says that the energy bodies are made up of
light beams and a plasma like substance. The light is electromagnetic waves and the plasma
consists of electrically charged particles. Thus effectively the energy bodies comprise of
electromagnetic fields. Hence we arrive at the conclusion that tejas body is electromagnetic in
nature.
In support of the above conclusion we quote here the investigations carried out by a South
African doctor and an engineer of London in 1930s.
``Intricate apparatus was designed and built by the engineer and the experiments started. Animals
were used first. Their apparatus proved that animals were born with a definite electric charge.
They were able to record and tabulate this energy. They found that the more intelligent animals
had a higher charge then the lower forms. At the moment of death the charge disappeared. In the
animal experiment the records showed that the charge remained more or less the same
throughout life except when the animal was breeding.``
``In the case of human beings they found that the babies were born with a definite charge. After
death the charge vanished. An average charge, they found, was 500 volts. As the subject grew
older the charge increased not with age, but according to the type of character the subject was
developing. In coarse animal natures the charge remains low and in cases of mental disease and
lunacy the charge dropped. They found that male babies had a higher charge at birth than female
babies, but that the female could catch up and pass the male according to the various
characteristics shown.``
One important finding of these investigations is that all organisms are born with a definite electric
charge and this charge vanishes after death. The investigators did not know the reason of this
fact, but according to Jaina view the reason is clear. The organisms are born with a tejas body,
which departs from the physical body on death. It is the tejas body that carries the charge.
Another important finding is that the amount of charge on the body depends on intelligence of the
organism and it increases with intelligence. We know that the tejas body consisting of energy
bodies contains the vital energy, thought, emotions, and experiences etc, which are in the form of
plasma structures. The power and intensity of such structures ought to increase with intelligence
implying a higher charge. This explains why charge increases with intelligence of the organism. In
case of human beings as the mental and spiritual power grows with advancements the tejas body
becomes stronger and the charge increases. When a mental disease or lunacy occupies a
person a decrease in charge is clearly understood. The state of the tejas body is thus a measure
of mental and spiritual development of a person. The charge can be very high on the bodies of
yogi’s, particularly at the time of meditation, so much so that it can give shock to a common
person.
We know that the Karma body and tejas body are always attached to the soul and they never
separate out until liberation is attained. What is the reason that these two bodies always hold on
together? On death of a being the physical body is discarded and the soul migrates with Karma
body and tejas body to take next birth. During this transition period the two bodies remain united.
This is possible when both the bodies are of electromagnetic character. We, therefore, infer that
the Karma body is also of electromagnetic nature. However, the electromagnetic fields of the two
bodies must be different in order to maintain their separate identities. The validity of this inference
is supported by the fact that we do have different electromagnetic fields in our body. Scientists
have reasoned out that biophotons are emitted by a coherent electromagnetic field which is
different from the electromagnetic field of solar radiations. Thus we conjecture that there are three
different types of electromagnetic fields one for the Karma body, second for the tejas body and
the third emitting the bio photons. We shall see later that perhaps the first and the third fields are
the same.
One may question how electromagnetic field can have a body form. The scientific evidence
suggests that this is possible. A group of Spanish scientists doing studies on computer simulation
have claimed that light can be transformed into a fluid like substance. The scientists of University
of Vigo were studying the properties of light pulse on computer. By application of high energy
laser the light pulse became very dense. They observed a surface tension like property in the
dense light pulse. When they put these pulses on another surface small droplets were formed.
One of the scientists of the group is confident that he shall be able to confirm these findings in the
laboratory. He thinks that information can be stored easily and safely on the droplets formed by
dense pulses and this fact can be used to produce next generation computers. So the
electromagnetic light pulses can not only form a body shape, they can also store information. This
is what precisely happens in a Karma body.
We now consider how the tejas body is performing the functions assigned to it. The foregoing
description shows that there are three primary systems which help tejas body in management,
support and control functions. (1) The energy bodies receive prana energy through breathing.
The etheric body supplies this energy to various parts and organs of the physical body. The astral
body contains our feelings and the mental body contains our thoughts. The feelings and thoughts
are the instruments for the management of the body system. The spiritual body is the storehouse
of our experiences and controls our behavior and the decision making process. (2) The Chakras
are the distribution centres from where the prana energy is supplied to the Nadi system. The
Chakras spinning at different speeds also work as oscillators and draw in higher dimensional
energy from space. The Chakras closely work with the endocrine glands and influence the
secretions which control the body functions. (3) The Nadis are the distribution channels for prana
energy. There is a very elaborate network of Nadis which takes the prana energy to every cell of
the body.
It is clear from above that the energy bodies, the Chakras and the Nadis jointly discharge the
functions of tejas body. The existence of Chakras and the Nadis is linked to the physical body. In
the transition period between death and next birth only energy bodies accompany the soul. The
Chakras and Nadis appear again when the soul forms the next body. Let us now consider the
emission and working of bio photons. On close examination we find that many features are
common between adhyvasaya waves and biophotons. Table 3 gives a comparison between the
two.
Table 3: Comparison Between Adhyasaya and Bio photos
It is clear from the comparison that there is a great similarity between adhyvasaya and bio
photons. It can therefore be assumed that the coherent magnetic field emitting bio photon is also
similar to the Karma body. We had earlier conjectured that the Karma body is electromagnetic in
nature. Now it is evident that Karma body is, in fact, comprised of coherent electromagnetic field.
This assumption is further validated by the fact that the bondage and vipak of Karma over all soul
pradesa take place simultaneously. The adhyvasaya waves therefore always have a constant
phase relationship and are coherent. The scientists are perhaps not sure why the bio photon light
is coherent but the Jaina doctrine clearly explains the reasons for this coherence. It is now easy
to understand what is the source of intelligence in bio photons. The intelligence comes from the
soul which is the ultimate source of adhyavasaya. Being coherent electromagnetic field the
Karma body is very powerful and can store a very large amount of imformation, almost infinite, for
thousands of years or more.
We now compare the functions of Naam Karma and genes. A close examiation shows that the
genes are performing almost the same functions which are assigned to various Naam Karma. For
example, the decisions like type of body of the organisms, making of body components, organs
and parts, form of body, skelton structure, pigment of body skin, fully developed or deficient body,
morphology of body, etc are common features to both. In fact, the Naam Karma gives a
comprehensive account of how different species having varying personal body features and traits
are formed. The genetic science on the other hand offers only a limited view of body formation
but it is hoped that with the advancement in genetic science more and more knowledge regarding
body functions shall be gained and then perhaps it will be discovered that what the modern
science with the help of large fleet of highly qualified scientists and most sophisticated technology
has found is already available in Jaina scriptures. The only difference is that what exists in the
sciptures is in the form of decision formulae and the findings of science offers a detailed
description answering questions like what, when, how the processes occur. This is indeed a great
credit to science but it should not be construed that it has discovered something new, in fact it is
only reconfirming what was said by omniscient Tirthankars.
The genes carry all the instructions for making proteins. Only a part of the total instructions are
used at any particular location of the body and a cell suitable to that location is made by the
genes. Who makes this selection of the set of instructions to be employed? According to Jaina
doctrine such decisions are assigned to the Karma body. The Body-making Karma contains the
information required for constructing a body for any particular specie and all the body parts of that
specie. The feeling-producing Karma are perhaps instrumental in producing faulty genes which
develop various disease and pain in the body. Division of cells keeps our body alive. Scientists do
not know the definite reason for this division. According to Jainas the life-span Karma determine
the life span and therefore these Karma must be responsible for division of cells. Thus it is seen
that all aghatin Karma operate at the level of genes and take part in the construction,
maintenance, operation and control of body parts and body functions. Recently a gene has also
been found to be connected with the faith of a person. It means that some ghatin Karma also
influence genes. As noted earlier these Karma form the coherent electromagnetic field which emit
bio photon of different frequency and the bio photons control the chemical and biological activities
of the cell and so the body functions.
We consider now the process of bonding of karma. Knowing the electromagnetic character of the
Karma body it is justified to assume that the Karma varganas are also electromagnetic. Like
sunlight Karma vargana are present in the entire space and they also have a spectrum. The
bondage of Karma vargana with the Karma body is now explained. Under the action of yoga and
passion the soul and hence the Karma body vibrates. The frequency of vibration depends on the
passion, different types of passions induce different frequencies. When the Karma body vibrates
at a particular frequency the Karma varganas of the same frequency are attracted and attach
themselves with the existing Karma of the same character. The Karma varganas are assumed to
be electromagnetic waves but the bonded Karma perhaps form a plasma like structure
resembling the shape of the physical body. That is, the Karma varganas transform from wave
nature to particle nature, just like sunlight, when Karma is formed. The passion is the binding
force between the old and new Karma. The Karma differ by frequency and thus a large types of
Karma can be formed. The number of vargana bonding at a time depends on the degree of
passion, stronger the passion larger is the number of vargana bonding with each soul pradesa.
Varganas of different frequencies and hence different types of Karma bond with any soul pradesa
at different times. The bonding is uniform over all soul predesa. The bonded Karma remain in
passive mode for a given period of time as said earlier.
The shedding of Karma from the Karma body is a reverse process. On the expiry of passive time
period or on account of initiative taken by the individual vibrations specific to the Karma to be
shed take place in the soul. These vibrations having specific frequency activate the respective
Karma which transforms its state from particle (or plasma) mode to wave mode. The Karma are
shed uniformly and simultaneously over all soul predasa. These Karma waves interact with tejas
body to produce lesya waves in case of ghatins Karma or produce bio photons, which operate at
DNA and cell level, in case of aghatin Karma. In either case the organism experiences the
outcome of the shed Karma. The number of Karma varganas shedding from each soul pradesa at
any time depends on the intensity of passion. Strong passion shed large number of Karma
varganas resulting in intense experience by the soul, weak passions lead to light experience. As
ininite number of Karma varganas bond for any given Karma the process of shedding continues
for a certain time called the active period of Karma.
We had seen earlier that the energy bodies have specific roles and harbour our thoughts,
feelings, experiences, etc. These functions are also assigned to ghatin Karma, which produce
lesya waves in our body. The lesya produce our feelings that cause the endocrine glands to
secrete hormones that control the body functions. The ghatin Karma thus have a relationship with
lesya. The lesya are present till the attainment of thirteenth stage of development of the soul. All
ghatin Karma are destroyed when the soul enters the thirteenth stage. At this stage the soul
becomes Arihanta. The aghatin Karma related to the physical body continues to exist till the
fourteenth, and the last, stage of development after which the soul is liberated.
A simple model of human body is now constructed as shown in Fig. 3 based on above findings.
The human body is a superposition of three bodies, the karma body, the tejas body and the
physical body. The soul pervades the entire space of the body. We know that the soul is nonphysical,
immortal and indestructible. The Karma body comprises of coherent electromagnetic
field formed by Karma varganas. The tejas body contains electromagnetic plasma energy and
comprises
FIG. 3. Schematic Model Of Human Body
of tejas vargana. The physical body consists of cells that contain DNA, pro-teins, other chemicals
and bioelectricity. The soul possesses consciousness, knowledge, intelligence, perception and
bliss. The Karma body stores records of actions and decisions, memory and samskaras of all
past lives. The tejas body controls, regulates and manages the functions of the physical body by
its electromagnetic field. The physical body contains sense organs, brain, nervous system,
endocrine glands, bones, muscles, blood and other parts and organs required for physical
functioning. The soul manifests in all the three bodies, where the consciousness can be felt. The
karma body obscures the innate ability of the soul and limits its powers. The vibrations of the soul
are converted into adhyvasaya waves bearing the characteristics of the Karma active at that
instant in the karma body. The tejas body channelizes the prana and cosmic energy vitalizing the
physical body. It also temporarily stores emotions, feelings, thoughts and experiences, which
control and regulate the actions of the physical body.
The physical body is the means through which the soul performs actions and interacts with the
environment. It appears that in the early period of formation of the body the memory records and
samskaras of the past lives are copied on to the brain from the Karma body. This information
remains in sub conscious state and cannot be accessed by conscious efforts. However, it
participates in our day-to-day working and influences the decisions we make. Other important
factors in decision-making are the inputs from the karma Body in the form of adhyvasaya, our
emotions, feelings and thoughts residing in the tejas body, the condition of the physical body and
the environmental stimuli received through sense organs. All the inputs are processed by the
brain and a final decision for action is taken. The decision taker is the soul.
The advancements in physical and life sciences have enabled scientists to play with the physical
body. One significant development is the application of Neuro-Electromagnetic fields in the brain.
Michael A Persinger, his associates and other scientists have shown that a wide variety of human
experiences, including divine, can be generated by applying suitable electromagnetic fields in
appropriate locations of the brain. During such experiments only the physical brain is affected but
the Karma body, which stores the original memory, is not accessed. All physical changes made
by scientists confine to the physical body and do not affect the subtle body. But if such physical
changes bring about a change in the thoughts, emotions and perceptions of a person, they can
have an indirect influence on the subtle body. The Karma body is beyond the reach of scientists.
Concluding Remarks
In conclusion we note that:
1. The Karma body and the tejas body are electromagnetic in nature. The Karma body is
made up of coherent electromagnetic magnetic field and the tejas body is in the form of
energy bodies. The tejas body also contains Nadis and Chakras when the person is alive
and physical body exists
2. The Karma are stored in the form of light structure in the Karma body The Karma
remain in the passive mode for a long period of time and during this period they do not
affect the working of the physical body and tejas body.
3. When the Karma become active they control and regulate the body functions mainly in
two broad ways.
a. The ghatin Karma control our feelings through lesyas in the tejas body. The feelings
regulate hormone secretions from the endocrine glands which control the body functions.
The ghatin Karma also control the mind and the nervous system.
b. The aghatin Karma operate at the level of genes and DNA. The genes contain the
necessary codes for making different types of proteins and cells which can constitute
bodies for all species. The working of DNA is supposed to be controlled by light photons
emitted by the coherent magnetic field of Naam Karma in the Karma body. Under the
effect of feeling producing Karma these light photons can also produce faulty genes
which cause disease of various kinds. The division of cells and hence the age of an
organism is also controlled by Karma. There is evidence that ghatin Karma may also
influence the working of genes.
4. The ultimate source of intelligence and knowledge is the soul. It is the power of the
soul which can perform the feats like.
a. Control and regulate millions of chemical and biological activities in a cell per second in
all the trillions of cells at a time.
b. Establish correlations between all the cells for a purposeful and meaningful functioning
of the body.
c. Maintain a liason and harmony with other organisms, the environment and with the
cosmos at large through the powerful magnetic fields.
It is interesting to repeat here the following scientific statements
``........... There observations, among others, suggest control within the living state that is non-local
and possibly electromagnetic in nature. Many significant correlation between features of the weak
biological process, such as cell division, death, and major shifts in metabolism, exist. These
correlations may indicate that the light (electromagnetic field of the organism) is a sensitive,
global expression of biological regulating processes. Biological process may be integrated by the
endogenous bio electromagnetic field that has a primary organizational and informational role.``
In this book we have briefly dealt with essentials of the Doctrine of Karma, that is required to
understand the mechanism behind its operation, the scientific findings relevant to this doctrine
and have attempted to eastablish a relationship between the two different schools of thoughts
and have seen that the two streams of knowledge not only support each other but also enhance
our understanding of the subtle secrets of life which are guiding and governing our behaviour
physically, mentally and emotionally. The science offer no contradictions with the religious
themes but rather strengthen our belief in the fundamental laws of life enunciated by the
omniscient. These findings, I hope, would deepen our faith in the truth seeking path shown by
Arihantas. This is particularly significant for those who do not believe in the existence of soul.
Irrespective of his point of view or belief the law of nature is working in every individual and
guiding his destiny. Those who wish to know more about the realities of nature, as pronounced by
Arihantas, are reffered to other canonical texts on Jainism.
Lastly, we end with the hearty remark that the Jaina doctrine ``What you sow is what you reap`` is
perfectly scientific and true.

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

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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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| Maximum | Minimum

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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 Ph