God in Vedas and Upanishads

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

#56 RIZWAN

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

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

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

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

Regards.

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


DOCTRINE OF KARMAN IN JAIN PHILOSOPHY
By - Dr. H. V. Glasenapp
PUBLISHER`S NOTE (REPRINT EDITION)
DEDICATED TO
PUBLISHER`S NOTE (REPRINT EDITION)
FORWARD BY REV. R. ZIMMERMANN, S.J.
The subject-matter of ``The Doctrine of karman in Jain Philosophy`` is of supreme
importance both to the adherent of Jain tenets and to the student of religion. The
orthodox Jain will find set forth here what forms a central part of his belief, and what more
or less actuates his life according to the dogma he professes. And whatever faith one may
adhere to, it is necessary to give oneself an account of it as far as possible. For, that
cannot be called a religion fit for rational Beings that does not stand the test of reason, or
which even runs counter to the laws of human understanding. True, every religion worth
the name has to face, and grapple with, problem that have been solved in a variety of
ways by the thinkers and teachers of mankind. In every religion which rises above the
primitive forms of worship questions may be found to which no answer may have been
given so far by the system, in part because the questions have not been gone into, in part
because the premises of the system are not such as would lead to, or even allow, a
consistent reply to every query. But there are-and just in the highest forms of
religion-How`s and Why`s to which no human intellect will ever be able to give a
satisfactory, exhaustive reply. In such cases it must suffice to show that these doctrines,
though they are shrouded in mystery, yet aren`t wantonly put forth, that they are not
without cohesion with the rest of the system, and that they lie still within the domain of
sound thinking. Such doctrines must even not be without direct or indirect support either
from logical deduction or from experience or from both. It is not permissible that they
should be mere statements for the sake of the system, and without some proof or other.
Such statements would be untenable, whether they proceed from a delight in theoretical
systematizing, without an eye to facts, or whether they are the result of a fertile fancy`s
play.
The follower of Mahavira, then has got here a golden opportunity of seeing how far the
doctrine of the founder and the recognized exponents of Jainism satisfies the requirements
laid down in the above principles. In other words, the present exposition of the doctrine of
Karman in the Jain Philosophy will afford to the Jain of these days a welcome chance of
gauging his religion by the standard of principles recognized by the modern student of
philosophy and theology. And it must be a distinct delight to the thinkers among the ranks
of this belief to see how their creed, old and venerable to them, fits in with or contradicts,
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
as the case may be, twentieth century views. It is in particular to this class of thinkers that
the present book appeals, a class for which the Jain community has been more remarkable
than many another rival creed in India. It is probably owing to their enthusiasm,
conservatism and, at the same time, adaptability, that Mahavira`s doctrine has found
followers so early and unflinching, that it has lasted for more than 2000 years, and has
outlived such a formidable competitor as Buddhism at one time threatened to become.
But the book before us is of importance for every student of religion, be he within or
without the circle ofMahavira`s adherents, because it treats of the Karman, a central, if not
the fundamental, doctrine in most of the world`s religions. Apart from the emphasis with
which Karman is taught in Jainism, the Jain doctrine on this point is of uncommon interest,
as it postulates such a nature of Karman which would seem to represent an extreme. For,
in no other system, perhaps, has Karman been taught to be of such concrete, realistic,
physical nature as here. This should not be taken to imply that other systems of philosophy
and religion had not beliefs regarding Karman that seem at least to approach the Jain
version. The technical terms as well as the illustrations, used in teaching and explaining
Karman in Vedanta for instance, appear to suggest that the moral element in each action
which is followed by reward or punishment would produce a physical entity, to be
consumed in enduring the pain or enjoying the reward. But nowhere, if our sources and
their knowledge are comprehensive enough, has the physical nature of the Karman been
asserted with such stress as in Jainism. A moral fact, then, good or bad produces a
psycho-physical quality, a real not merely symbolical mark, a characteristic in the most
literal sense, affecting the soul in its physical nature. This point of view once taken, it was
not unnatural, that the analysis of the production, nature and effect of the Karman should
assume such an almost mathematical form as it has done in the Karmagranthas and other
authoritative writings, and bring rather heterogeneous elements together under the
common category Karman. Anyone however, who should find the Jain doctrine of Karman
and its psycho-physical analysis by the classical writers too minute and complicated, is
referred to Buddhist psychology. There he may readily convince himself that either these
writers have merely systematized for the system`s sake, or have seen a good deal more
than we, for some reason or other, are able to see.
The second point that before others attracts attention is the question about the age of the
Karman theory. Though the doctrine has been developed with a minuteness in detail, a
care in classification, a definiteness in statement, which would do credit to the most
methodical modern system, yet here again the question about its age remains, for the time
being, an open one. At least one thousand years before the Christian era the Karman tenet
is said to have been in vogue. This is of course supposed to be the lower limit, the higher
one possibly lying much further back in antiquity. But the fact is significant that it cannot
be shown where precisely and when a doctrine of such central position as that of the
Karman originated. That the fundamental idea of Karman is part and parcel of the Jain
cannon may be as readily accepted as the assumption that later writers have developed the
theory in detail and expressed in technical terms what the elders implicitly had taught and
believed. But if neither Jainism, nor Buddhism, nor Hinduism has got to show a definite
date of origin for a doctrine that with all of them is a pivot of their beliefs, might it not be
assumed that this doctrine of the Karman in its various shades is an inheritance of old, a
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
technical expression of the universally acknowledged law of moral retribution?
The third point that strikes the modern student of religion is the great insight attached to
authority. In this Jainism indeed does not stand alone. The Vedic Rsi of yore, the
Tathagata with the Buddhist, claimed and enjoyed as undisputed an authority in deciding
the most momentous problems as the Jain Kevalin. But that they all were credited with
such insight into things beyond the sense and primitive thinking as would command
unswerving faith, and would cut short questions like Why? and How?: this is a document
of the fact that even atheistic religious systems, to say nothing of strict Theism, profess to
be a higher message, and claim to convey a preternatural, if not a supernatural truth.
So much about the book before us and its contents. One more word about the author. In
the Preface to the English Edition (p.21) he makes mention of ``the difficulty which besets
a European in penetrating into an intricate Indian philosophical system``. It is true, in
undertaking and accomplishing such a task everything is against him, except the will to
know and to get over every obstacle. The Indian can hardly realize how a day`s perhaps a
week`s work may be lying behind the grasp of term the understanding of which is a matter
of tradition to him. Considering what Dr. Von Glasenapp has achieved, it may not be easy
to say who is to be congratulated more, whether he who has mastered so successfully the
task before him, or the readers, the members of the Jain community before all, who thus
easily enter into the fruits of the author`s labor. The Encyclopedia for Indo Aryan Research
( I. Band, I. Heft B, Geschichte der Sanskrit-Philologie and Indischen Altertumskunde,
von Ernst Windisch, p.354), acknowledges the worth of the present book which it calls
``an importance new publication on Jainism ``that`` should make the understanding of the
Karman doctrine easier``. Indeed it requires more than an ordinary acumen to find out
from an even string of Gathas the leading lines of a whole system, to coordinate and
subordinate them according to their importance and consequence, and to marshal the
details into their respective quarters. It needs a will to conquer in order to enter upon
tasks of this kind, not unlike the entering of a forest in a dark continent, possibly
untrodden by human foot, bristling with technical terms, unexplained, yet full of settled
meaning, often enough not to be derived from etymology. The enthusiasm and love of a
research scholar is required for trying one`s strength at such problems with the likely, but
by no means certain, prospect of pushing the limits of our knowledge at least a little
further back into the vast realm hitherto unknown and unexplored. May the English
edition of ``The Doctrine of the Karman in Jain Philosophy`` meet with the same success in
India, its spiritual home, the German one has met with in a foreign land.
St.Xavier`s College, Bombay, R. Zimmermann, S.J.
May 15, 1921
PREFACE TO THE GERMAN EDITION BY
DR. HELMUTH VON GLASENAPP
The doctrine of Karman is the central dogma of the Indian religions. It means: every
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
action, every word, every thought produces, besides its visible, an invisible, transcendental
effect-the Karman: every action produces, if one may so express it, certain potential
energies which, under given conditions, are changing themselves into actual energies,
forces which, either as reward or punishment, enter sooner or later into appearance. As in
the case of a bond which, although the amount borrowed may long ago have been spent,
continues to exist and only loses its validity on the repayment of the capital sum, so also
the invisible effect of an action remains in existence long after the visible one has
disappeared 1. This effect does not confine itself to the present life, but continues beyond
it; it destines qualitatively and quantitatively the state after death. Actions performed
during the present existence are the causes of the future existence, and the present life is,
in its condition and duration the result of the actions of the preceding one. Thus the
natural difference between individuals finds an explanation which is so plausible that
inversely it is adduced as a proof of the truth of the karman theory 2. The karman doctrine
involves the idea of an eternal metempsychosis; for as in each new existence actions which
must be expiated in a future life are performed anew, so the migration of souls continues
without end; but as on the other hand every existence presupposes the actions of a
preceding one, so likewise it is without beginning. Now, however, the idea of the eternity
of the samsara, as soon as life was contemplated pessimistically, necessarily led to the
endeavor to bring the painful re-incarnation to an end and eradicate the power of the
karman. To this longing after salvation from the painful cycle of re-births a great number
of religious and philosophical systems owe their origin, systems which, widely as they may
deviate from one another in detail, are all in agreement in belief in the operating power of
fault and of merit, in acceptance of the theory of the migration of souls, and in striving
after a nirvana.
When and where the karman doctrine has had its origin in India we do not know; 3 only is
it sure that it existed at least a thousand years before the beginning of the Christian Era,
and has since become the basis and center of religious thought. Although the various sets
and schools are to some extent in accord with one another in their estimation of the
efficacy of the karman, there exist great differences between them regarding its
philosophical explanation. There may be distinguished a whole scale of views, from the
most extreme realism, which regards the karman as a complexity of material particles
infecting the sinful souls, to the most extreme idealism, according to which it is a species
of newly-produced invisible force, after all, in its highest meaning only unreal, because the
entire world of the senses is an empty illusion, a dream, a Fata Morgana.
The conception first mentioned, the most realistic of all that have had their origin in India,
is that of the Jains, of that Indian religious community which has existed from
pre-Buddhistic times down to the present day. Their fundamental idea is, that the soul,
pure in itself, is polluted through its actions and, in order to regain its natural state, must
be freed from its stain-an idea which is also found in other religions, but which, however,
while it has remained with them only an allegorical expression, has been adopted by the
Jains in the real sense of the word, and has been worked up into an original system, which
even now is the foundation of the belief of one-and-a-half million people.
The karman theory of the Jains as still taught to-day has been fully dealt with in a great
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
number of works. Of these up till now, as far as I know, the following have been
published: (1) the karmagranthas; (2) the Pancasamgraha; and (3) the karmaprakrti.
THE KARMAGRANTHAS
The Karmagranthas are six books, of different dimensions, which treat of the most
important points of the karman doctrine. The text, composed in Prakrit-Gathas, and the
Sanskrit Commentary on books I-V., have been written by Devendrasuri (died Samvat
1327 in Malava). There also exist a Commentary on the Gathas, Balavabodhas written in
Gujarati by Maticandra, Yasahsoma 1* and his pupil Jayasoma, which is printed in the
collection Prakaranaratnakara (Bombay, Samvat 1937) Vol. IV, pp. 305 et seq. The last,
the sixth Karmagrantha, consists of some 70 Gathas, which have been taken from
Drstivada by Candramahattara 2. The most important commentary appears to be that by
Malayagiri 3 (according to Kielhorn in the 12th century A.D.), 4 which in the edition
employed is added to the text; here the number of the gathas is 75. Peterson, Report 1883,
Appendix I, p.27, mentions a manuscript, with a commentary by Devendrasuri, which
comprises 77 Gathas: ``Candramahattaracarya-krtagatha 70 tatra praksiptagathakarta
Devendracaryah``. In the Fourth Report (1886-1892) p.57, he mentions another
manuscript which contains 89 Gathas and makes the following comment: ``At the end of
the Saptatika Devendra states that that tract is the work of Candramahattara to which he
has himself added 19 gathas, bringing the total number up to 89.`` According to that, then,
the original text must have contained 70 Gathas, and the one used by Malayagiri was
already enlarged by additions. In the Prakaranaratnakara IV, pp.773 et. seq., the sixth
Karmagrantha is also furnished with a commentary. The number of the Gathas therein has
been increased by additions to 93. The variation in the number of the verses shows that
this book has been the object of extensive activity on the part of commentators, so that it
is to be supposed that divergence between the views of different teachers has taken in it
particularly acute forms. To me the commentary of Malayagiri has alone been accessible,
for which reason deviations from the doctrine, that may have been expounded in his
commentary by Devendra, might have been unavoidable. The difference between the
views of the two masters cannot, however, have been of far-reaching consequence,
because the variations existing between the first five Karmagranthas, explained by
Devendra, and the sixth, commented upon by Malayagiri are altogether of insignificant
importance.
THE PANCASAMGRAHA
The Pancasamgraha contains a summary of the entire karman doctrine. It consists of a
great number of Prakrit-Gathas, which emanate from Candrarsi (Candramahattara)-i.e.,
from the author of the Gathas of the sixth Karmagrantha. Its name, Pancasamgraha
``Epitome of Five Things``, the book owes either to the circumstance that is has been
compiled from five older books: Sataka, Saptatika, Kasayaprabhrta, Satkarma and Prakrti
(p.3) 1* or to the five dvaras, of which it treats, namely yogopayogamargana, bandhakah,
baddhavyam, bandhahetavah, and bandhavidhayah (p.5). It was commented upon by
Malayagiri.
THE KARMAPRAKRTI
The Karmaprakrti gives, in 475 Gathas, the detailed account of a portion of the karman
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
doctrine. It was compiled by Sivasarmasuri, who indicates as his source the chapter of the
Agrayaniyapurva of the Drstivada called ``Karmaprakrti``. The KP has often been
commented upon. The most celebrated commentary is the Tika by Malayagiri; besides
that, there exist a Vrtti by Yasovijaya, who lived in the 17th century, an anonymous Curni,
and a Tippana by Nemicandra.2
The relations of the karman works to one another and to other books of Jain literature are
still in need of thorough examination, which, is must be admitted, can only be made
possible when other works of this description will yet have been published. That Devendra
was acquainted with the Karmaprakrti and the Pancasamgraha is been from Kg. II 144a:
``Devendrasurina likhitam karmaprakrti-pancasamgraha-brhacchataka-disastrebhyah``.
Concerning his dependence on the commentaries of Malayagiri nothing for the moment
can be said: there are, however, in many different places literal reminiscences of the
writing of the latter; but as both have made use of still older authors, it cannot be decided
to what extent he leans upon him, or how far both go back to a common source.
Candramahattara and Sivasarman indicate as their source the twelfth Anga, the Drstivada,
3 an indication which is also found in other parts of the Jain literature 1*. As the Purvas
are said to have been, partially at least, in existence up till the year 1000 after Vira 2, the
karman doctrine must have been, at the latest, completely developed at that time. The
question now arises, whether this very complicated doctrine had already existed before
that time or not, i.e. whether it is the product of a comparatively recent speculation, or had
been already in its essential points contained in the sacred writings. A final judgment
regarding this can only be arrived at through a comparison of the ideas developed in the
karman works with those of the entire cannon. I have not made such an examination.
Nevertheless, as far as I could see, the most important karman doctrines are contained
actually in the Siddhanta, of which any one can easily convince himself, if he but
superficially consults the Sthananga-Sutra, Bhagavati Sutra, Aupapatika-Sutra 3 and
Uttaradhyayana-Sutra 4. Many of the passages concerning karman appearing in these
works contain only generalities; many, however give so many details that through them we
may arrive at the result that already at the time of the canon the karman was developed in
a high degree. That not only the principal points but many details of the karman theory are
contained in the Angas and Upangas 5 is proved by the numerous passages from the
sacred writings which are quoted by the commentators and which often refer to quite
things.
Further, the fact that the karman writings go beyond that which has been laid down in the
canon, but do not contradict it, follows already from the reason that they have not invoked
upon themselves the reproach of heterodoxy. For, with a religious community that
zealously guards the purity of their doctrine, as do the Jains, any important deviation
would not have remained unreproved. As with the canon, so also all karman works are in
accord in all things of prime importance; in some details, however, wherein the sacred
writing does not make any distinct declaration and leaves free rein to speculation, they
differ from one another to the extent that in some details two or more views are exposed.
There are two schools in particular who are opposing one another on many by-issue 1: the
Agamikas and the karmagranthikas. The former, the chief exponent of whom is
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
Malayagiri, derive their ideas from a tradition which is dependent upon the Purvas. The
Karmagranthikas and their spokesman Devendrasuri, however, lean on the authority of
older works on the karman, portions of which are even to-day in existence in Jain
monastic libraries, but about which, nevertheless, nothing distinct is as yet known. For
this attempt at a first complete, although not exhaustive, account of the karman doctrine,
works of the two schools have been used. This could be done without hesitation, because
the differences between the two schools are quite unimportant in regard to the system as a
whole, and in a preponderating majority are of an altogether trifling nature; in their proper
place there will be pointed out the most conspicuous of these differences.
The leading works, on which this account is based are the six Karmagranthas, in addition
to which the two other works have been consulted for comparison and for supplementary
material; the ideas reproduced by us are therefore, within certain limitations, practically in
their entirety of Devendrasuri. The Karmagranthas recommended themselves before all
other writings in so far as they demonstrate the karman doctrine in the clearest manner,
and because of their most methodical arrangement. For similar reasons they appear to be
those most highly estimated by the present-day Jains, as is proved by their frequent
occurrence in manuscripts and in translations into the vernacular languages.
In order to afford the uninitiated an insight also into the essential principles and
arrangement of the Karmagranthas, I append the following observations relating to them,
commencing with a Survey of the contents of the Karmagranthas.2
THE CONTENTS OF FIRST VOLUME OF
THE KARMAGRANTHAS.
I. KARMAVIPAKA (KAMMAVIVAGA).
1. Praise, list of contents, explanations and proofs of the k (1 a); 2. the k is fourfold,
according to prakrti, sthiti, rasa, pradesa (3 a); 3. the 8 karma-prakrtis, their sequence is
logical (3 b); 4-9 detailed explanation of jnanavarana-k (5a); 9-12. of darsanavarana-k
(21b); 12-13. of vedaniya-k (23 b); 13-22, of mohaniya-k (24 a); 23 of ayus-k (31 b) ;
23-50 of nama-k (31 b); 51. of gotra-k (48 a); 51. 52. of antaraya-k. (48 b) ; 53-60, the
ethical conduct as cause of the binding of ks. (49 b); 60 colophon (53b).
II. KARMASTAVA (KAMMATTHAVA).
1. Praise, list of contents (55 a); 2. explanation of the 14 gunasthanas (56 a); 3-12.
representation of the different prakrtis which are possible in bandha in the gunasthanas.
(63a); 13-23. the same in udaya (69a); 24. the same in udirana (74a); 25-34. the same in
satta (75a); 34. colophon (78b).
III. BANDHASVAMITVA (BANDHASAMITTA).
1. Praise, list of content (80a); 2-3. summary of prakrtis which are not bound (81a); 4-24.
what prakrtis are bound in the 14 margasthanas (81b); 24 colophon (91a).
IV. SADASITIKA (SADASHGA)
1. Praise, list of contents (92a); 2. explanation of the jivasthanas (95b); 3. gunasthanas in
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
jivasthanas (96b); 4-5. yogas in jivasthanas (98b); 6. upayogas in jivasthanas (100a); 7
lesyas in jivasthanas (101b); 7-8. bandha, udaya, udirana, satta in jivasthanas (102a); 9-14
detailed explanation of the marganasthanas (104b); 14-18. jivasthanas and marganasthanas
(115b); 19-23. gunasthanas and jivasthanas (119b); 24-29. yogas and marganasthanas
(123a); 30-34. upayogas and marganasthanas (133b); 35. another view on the relation of
yogas, upayogas, jivasthanas, gunasthanas (135b); 36-37. lesyas and marganasthanas
(136b); 37-44. alpabahutva of the marganasthanas (137a); 45. jivasthanas in gunasthanas
(145b); 46-47. yogas in gunasthanas (146a); 48. upayogas in gunasthanas (147a); 49.
another view on the same subject (147b); 50 lesyas in gunasthanas (148b); 50-58. the
causes of bandha (148b); 59-62. bandha, udaya, satta, udirana in gunasthanas (152b);
62-63, alpabahutva of the different beings in the gunasthanas (154a); 64-68. the states of
the soul (154b); 69 the states in the karmans and ajivas (157b); 70 the states in the
gunasthanas (160b); 71-86. explanation of samkhyata, asamkhyata, ananta (163b); 86.
colophon (175b).
THE CONTENTS OF SECOND VOLUME OF
THE KARMAGRANTHAS.
V. SATAKA (SAYAGA)
1. Praise, list of contents (1b); 2-9. prakrtis with dhruva and adhruva bandha, udaya, satta
(3a); 10-12. the latter in the gunasthanas (8a); 13-14. sarva-desa and a-ghatins (10a);
15-17. punya and papa-prakrtis (12b); 18-19. paravartamana and apo prakrtis (14a).
Prakrti-bandha: 22-25. bhuyaskara-, alpatara, avasthika- and avaktavya-bandha (16b).
Sthiti-bandha: 26-27. maximum- and minimum-duration of the mula-prakrtis (22b); 28-34.
maximum-duration of the uttara-prakrtis (24a); 35-39. minimum-duration of them (28a);
40-41. explanation of ksullakabhava (32b); 42-44. who binds the maximum-sthiti of the
different prakrtis? (33a); 44-45. who binds the minimum sthiti? (36a); 46-47. utkrsta-,
anutkrsta-, jaghanya-, and ajaghanya bandha and sadi-, dhruva-, adhruva bandha (37b); 48.
sthiti bandha in the gunasthanas (39a); 49-51. alpabahutva of the sthiti-bandha of the
different jiva-species (40a); 52, pleasant and unpleasant sthiti-bandha and its causes (42a);
53-55. yoga; sthiti-, and adhya-vasaya-sthanas (43b); 56-62, abandha and satata-bandha
(47b).
Anubhaga-bandha: 63. species of rasa (53b); 64. degrees of it (54a); 65. pleasant and
unpleasant rasa (55a); 66-68. who binds maximum-rasa of the different prakrtis? (57a);
69-73 who binds the minimum-rasa? (59b); 74-75. utkrsta-, anutkrsta-, jaghanya-,
ajaghanya-bandha and sadi-, dhruva, anadi-, adhruva bandha (64b),
Pradesa-bandha: 75-77. grahana and agrahana-varganas (68b); 78-79. what is the
constitution of the matter which the jiva assimilates and how is the assimilation done?
(72a); 79-81. the distribution of matter between the prakrtis (74a); 82-83. the gunasrenis
(79b); 84. antarala of the gunasthanas (81b); 85-88 explanation of palyopama and
pudgalaparavarta (83a); 89-92. who has maximum-pradesa-bandha of the different
prakrtis? (89a); 93. who has minimum-pradesa-bandha? (93b); 94. utkrsta-, anutkrsta-,
jaghanya-, ajaghanya-bandha and sadi-, anadi-, dhruva-, adhruva bandha (95a); 95-97.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
yoga- and adhyavasaya-sthanas (98b).
98. Upasama-sreni (105a); 99-100. ksapaka-sreni (111b); 100. colophon (113a).
VI. SAPTATIKA (SATTARIYA).
1. List of contents (115b); 2. bandha-, udaya-, satta-, mula-prakrti-sthanas (116a); 3-5.
their samvedha in guna- and jiva-sthanas (118b); 6. explanation of uttara-prakrtis (120b);
7. bandha-, udaya- satta-sthanas of the uttara-prakrtis of jnanavarana,- and antaraya-k.
(127b); 8-9. of darsanavarana (128a); 10 of vedaniya, ayus, gotra (130a); 11-24 of
mohaniya (132a); 25-33 of naman (143a); 34-39. the same in the jivasthanas (158b);
40-52. in gunasthanas (168b); 53-55. in marganasthanas (189b); 56-58. udirana (194b);
59-63. bandha in gunasthanas (195b); 64. bandha in gatis (197b); 65. upasama-sreni
(198a). 66-72. ksapaka-sreni (205b); 73. salvation (212b); 74-75. epilogue (213a).
The task of the Karmagranthas is to expose completely a dogma but not to prove it. That
is why we find in them a full enumeration of the different kinds of the karman, of the states
of the soul, the degrees of their development, etc. but we do not hear why any of this is
thus and not otherwise. I am aware of one passage only wherein the author deliberately
raises the question concerning the cause. It is contained in Kgs. II., 75 a; herein the author
raises an objection as to how it is possible that the particle of matter seized in a moment by
the soul is capable of transforming itself into the number of particles necessary for the
formation of the various species of the karman, whereupon he replies that it is performed
through the mysterious power of the soul, of which we may not make to ourselves any
idea, and through the peculiar quality of the matter itself. It may be observed, he argues,
that matter on which no spiritual force is working, is changing into clouds and rainbows;
why, then, could not matter with which a jiva is in connection be changed into different
kinds of karman? All further discussion is cut off by an energetic ``alam vistarena``. The
disregard of national argumentation here shown is justified in so far as Jainism does not
pretend to have attained its doctrines by human rational means. It is not through the
limited comprehension of an average man that Jainism arrives at its view-point of the
world, but by revelation, or better, by that which an omniscient man, a kevalin, has
communicated. Everything that such a Master, adorned with 18 characteristics 2,
proclaims concerning world and life is accepted unconditionally as Truth that nothing can
shake. All Jain scriptures, therefore, only undertake to recapitulate the utterances of such a
man, to explain them, and, if necessary, to supplement them. This supplementing is done
by the restricted agency of the human understanding; the interpreters are consequently
fully aware of their own imperfection, and point out, over and over again, that they are
liable to err, for the reason that the Truth is only revealed to the omniscient
ones,-never-the less, this fact in no way deters them from opposing people who arrive at
other conclusions.
In working up the material I have been governed by the desire to be as concise as possible.
I have discarded all that is not in direct connection with the subject, that is to say, all the
discursive matter which is interwoven in the text and the commentaries. Further, I have
not taken into consideration all the views of the different teachers excepting only opinions
expressed in the text itself. Although several things have been abbreviated or omitted, I
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
hope that nothing of importance has been lost to view. If in many instances and in
manifold regard the text provided too much for our necessities, on the other hand, in many
respects, it supplied too little. In order to present a general view of the world of ideas
connected with the karman doctrine, I felt myself compelled to supplement the missing
points by drawing upon other works, chiefly the Tattvarthadhigamasutra and the
Lokaprkasa. This applies especially to the introduction and to chapters V., VI. 2, VII. 1,
which, although probably affording scarcely anything new to the specialist in Jain
Philosophy, will not be unacceptable to other readers.
Of the books published in European languages, two only have been of prominent use to
me. The first is the series of lectures on Karman Philosophy, delivered by the late Mr.
Virchand R. Gandhi in London, and which were subsequently published from notes made
by Mr. H.Warren. This excellent work would undoubtedly have become an exhaustive
manual had Gandhi not been overtaken by death before its completion. Thus his work
remains a torso, and treats of a small part only of the karman system proper, namely the
doctrine of the karmaprakrtis and the first five gunasthanas; but notwithstanding its
incomplete form, it has been of great value to me. The other work to which I have referred
is Professor H. Jacobi`s German translation of the Tattvarthadhigama-Sutra, the only book
on Jain dogmatics hitherto translated into a European languages. The rendering of
numerous termini technici is due to it, and to it likewise I owe many observations
contributing essentially to an understanding of the subject.
In conclusion, I feel myself bound to acknowledge the kindly aid and information supplied
to me by those whose names follow: Mr. Hemchand Amerchand (Bombay), Dr. A.
Guerinot (Paris), Jagmandar Lal Jaini, M.A.2 (Bankripore), Dr. Willbald Kirfel (Bonn),
Pandit F.K.Lalan (Bombay), Vakil Keshavlal P. Mody, B.A., LL.B 3 (Ahmedabad), Dr.
Walther Schubring (Berlin), Dr. F.W. Thomas (London) and Mr. Herbert Warren
(London).
I must reserve till the last my special expression of gratitude to my revered teacher, the
celebrated Jaindarsanadivakara, Herr Geheimrat Professor Dr. Jacobi, who inspired me to
undertake this work and who, by his advise and encouragement, has aided me in its
accomplishment.
Dr. HELMUTH VON GLASENAPP.
PREFACE TO THE ENGLISH EDITION BY
DR. HELMUTH VON GLASENAPP
The original German edition 1 of the present work, for which in July, 1914, the degree old
Doctor of Philosophy was conferred upon me by the University of Bonn, appeared in print
in May, 1915 (published by Otto Harrassowiz, Leipzig). That small edition was completely
sold out in 1919; a new issue is not to be expected because of the high cost of printing at
the present time. It has given me great pleasure, therefore, that through the munificence of
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
Mr. Jivanlal Pannalal, Bombay, I am in the position to make my work accessible to the
friends and admirers of Jain Philosophy in an English edition. The text of the English
translation is, in general, a reproduction of the German original; only here and there I
considered slight alterations and improvements to be necessary. From books that have
appeared since the publication of the German edition I have been able to use only the
following:
Jagmanderlal Jaini, M.A., Outlines of Jainism, Cambridge, 1916. Dr. W.Kirfel, Die
Kosmographie der Inder, Bonn, 1920.
Dr. Walther Schubring, Das Mahanisha-Sutta, Berlin, 1918. Mrs. Sinclair Stevenson, The
Heart of Jainism, Oxford, 1915.
I have not been able to take advantage of works published since 1914 in India, because
they are not accessible to me.
The difficulty which besets a European in penetrating into an intricate Indian philosophical
system may have been the cause of many a detail requiring supplementary correction. I
would feel deeply obliged to Jain scholars if they would kindly communicate to me
remarks which serve the enlargement of the knowledge of Jain Philosophy, so that I can
utilize them in my further studies in this field, so little explored hitherto.
To the Rev. Dr. Robert Zimmermann, S.J., Professor of Sanskrit, St.Xavier`s College,
Bombay, I am thankful for his friendly assistance in the publication of the English edition;
to Mr. G. Barry Gifford for the trouble undergone and zeal shown in undertaking the
difficult task of translating this work.
17 Bendler Strasse,
Berlin, Dr. HELMUTH VON GLASENAPP
February, 1921 Privatdocent an der Universitat Berlin
TRANSLATOR`S NOTE
The ``jiva`` is referred to throughout in the masculine gender for the sake of clearness,
following the Sanskrit gender of the word.
LIST OF ABBREVIATIONS
Aup. = Aupapatikasutra (Leumann).
Bh. = Bhagavati (Weber).
Gandhi = Gandhi, Karma-Philosophy.
JS. = Jaina Sutras (Jacobi).
k. = Karman.
Kg. = Karmagrantha.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
KP. = Karmaprakrti.
Lp. = Lokaprakasa.
Ps. = Pancasamgraha.
Tattv. = Tattvarthadhigamasutra u. Jacobi`s ubersetzung derselben.
Utt. = Uttaradhyayanasutra.
J.R.A.S. = Journal of the Royal Asiatic Society.
ZDMG. = Zeitschrift der Deutschen Morgenlaendischen Gesellschaft (Journal of the
German Oriental Society).
For the complete titles of the works quoted, see below.
Kgs. are quoted according to volume (I,II) and leaf, KP. according to leaf, Ps. according
to page, Lp. and Tattv. according to Chapter and verse.
BOOKS CONSULTED.
TEXTS.
Karmagrantha, Sri-Devendrasuriviracita-svopajna-tikayukta. vol.1. 2. Bhavnagar,
Sri-Jaina-dharma-prasaraka sabha. Vikrama Samvat 1966-1968.
Karmaprakrti, Sri-Sivasama-pada-pranita Sri-Malayagiri-viracita-tita-tika-samyukta.
Bhavnagar, Sri-Jaina-dharma-prasaraka sabha. Vikrama Samvat 1969. (Sheth Devechand
Lalbhai Jain Pustakodhar Fund Series. Nr. 17).
Pancasamgraha. Mulakartta Sri-Candramahattara, tikakara Sri-Malaya-giriji, ed. by
Pandita Sravaka Hiralala Hamsaraja Jamnagar. Samvat 1966. 4. Vols.
Aupapatikasutra erstes. Upanga der Jaina, I Teil Einleitung. Text und Glossar. Von E.
Leumann, Leipzig 1883.
Jivaviyara de Santisuri, ed Guerinot, Journal Asiatique 1902.
Lokaprakasa, Kartta Sri-Vinayavijayaji Upadhyayaji, ed. Pandita Sravaka
Hiralala Hamsaraja Jamnagar, Samvat 1967. 3 Vols.
Sarvadarsanasamagraha ofMadhavacarya ed. Apte, Poona 1906 A.D.
Tattvarthadhigamasutra, Srimad-Umasvatina racitam, svakrtabhasyasahitam, ed. keshavlal
Premchand Mody. (Bibl. Indica). Calcutta 1903.
TREATISES AND TRANSLATIONS.
Buhler, Georg. On the Indian Sect to the Jainas, translated from the German. Edited with
an Outline of Jains Mythology by Jas. Burgess. London 1903.
Charpentier Jarl. The Lesya-theory of the Jainas and Ajivikas.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
Colebrooke H.T. Essays on the Religion and Philosophy of the Hindus. Leipzig 1858.
Gandhi, Virchand R. The Jain Philosophy. Bombay 1911.
Gandhi, Virchand R. The Karma Philosophy. Bombay 1913.
Guerinot, A. La doctrine dessetres vivants dans la religion Jaina (Rev. de Phistoire des
Religions, 47. Paris 1903).
Jacobi, H. Atomic theory (Indian). Encyclopedia of Religion and Ethics. Vol. 2, p. 199.
Edinburg 1909.
Jacobi, H. Eine Jaina-Dogmatik. Umasvati`s Tattvarthadhigama-Sutra ubersetzt und
erlautert. ZDMG 60 (1906) 287 ff., 512 ff. (auch als Sonderabdruck erschienen). Leipzig
1906.
Jacobi, H. Jaina Sutras, translated from Prakrit. 2 Vols. (sacred Books of the East, Vols.
22, 45). Oxford 1884, 1895.
Jacobi, H. Jainism. Encyclopaedia of Religion and Ethics, vol. 7, 472.
Jacobi, H. The Metaphysics and Ethics of the Jainas. Trans. of the Congress for the
History of Religion, Oxford 1908. II, 60.
Jaini, Rickhab Dass. An Insight into Jainism. Meerut (o.Jahr.).
Jhaveri, Hirachand Liladhar. The First Principles of Jain Philosophy. London 1910.
Schrader, F.Ott. Uber den Stand der indischen Philosophic zur Zeit Mahaviras und
Budhas. Strassburg 1902.
Stevenson, Mrs.Sinclair. Notes on Modern Jainism. Oxford 1910.
Warren, Herbert Jainism, in Western Garb, as a solution to life`s great problems. Madras
1912.
Weber, Albrecht. Uber die heiligen Schriften der Jaina. Ind. Studien 16,17. Leipzig 1883 f.
Weber, Albrecht. Fragment of Bhagavati. Berlin 1866-67.
Wilson, H.H. A Sketch of the Religious Sects of the Hindus. (Works ed. Rost, vol. 1).
London 1862.
INTRODUCTION
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
According to the doctrine of the Jains, the world is everlasting and imperishable, created
by no God and governed by no Higher Being. It is subject only to its own laws (lokasthiti)
and, in spite of the change undergone by its component parts, remains in its essential
character unchanged. It is of indeterminable, although limited, dimensions. In shape it is
comparable to a symmetrically built man, in whose lower extremities are to be found the
hells, whose central portion of the body encloses the animal and the human world, and
whose breast, neck and head are composed of the heavens of the gods. Above the world
of the gods, to be likened unto a lens, concave below and convex above, is the
dwelling-seat of the blessed. The entire world is surrounded by dense layers of air and
water. Beyond this is the non-world, the absolutely empty space.
The world consists of five everlasting, imperishable substances(dravya) which, through
their modifications and the relation in which they stand towards one another, produce the
multifarious world processes. These substances are the following:
1. Akasa, Space. It is the receptacle of all things, but in itself is contained in Loathing. Before all
dravyas it is distinguishable as being also present-as alokakasa-in the non-world, whereas the
others exist only in the loka. It is composed of an infinite number of space-points (pradesa), which
consequently represent the smallest space-units.
2. Dharma, Motion. It is a kind of ether, which serves as the medium for movement. In itself it
produces no local change, but it is the indispensable preliminary condition for it, as water is for
the swimming of a fish.
3. Adharma is the medium for rest, the concomitant cause of the inertia of a thing; like dharma, it
pervades the cosmos and comprises an innumerable quantity of space-points.
4. Pudgala, Matter. This exists in an infinite number of the most minute indivisible atoms
(paramanu). Each one of these possesses touch, taste, smell and color, and can unite itself, after
certain laws, with another or several more, till they reach an aggregate (skandha), and by that
means produce the heterogeneous phenomena of the empiric world. The aggregate can occupy a
greater or smaller number of space-points, the atom only one. Matter is found in a gross (sthula)
and in a subtle (suksma) condition. Numerous pudgalas in a subtle state occupy the space of a
gross one. The gross bodies alone are impenetrable; the subtle ones are not so (Tattv. V. 3c.).
5. Jiva, the Soul. The jiva is distinguished from all other substances mentioned above in that it
possesses consciousness and intelligence. There are innumerable souls who, in fact, can influence
one another, but who, according to their nature, are quite independent from one another and not
connected in some higher unity (Brahman). Every jiva possesses infinite qualities (guna). For our
purpose, only the following eight are of interest:
1) The faculty of omniscience (kevala-jnana).
2) The faculty of absolute undifferentiated cognition (Kevala-darsana).
3) The superiority over joy and grief (avyabadha).
4) The possession of complete religious truth (samyaktva) and irreproachable moral conduct
(carita).
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
5) The possession of eternal life (aksayathiti).
6) Complete formlessness (amurtatva).
7) Complete equality in rank with other jivas.
8) Unrestricted energy (virya).
All these attributes belong by nature to every soul. In the world, however, comparatively
only few souls exist in which they develop to perfection. On the other hand, the majority
of all living beings has only restricted knowledge and energy, adheres to false metaphysical
doctrine and neglects the laws of morality, experiences joy and grief, possesses the
manifold individual qualities, and has only a temporal limited existence. The question as to
how it happens that the peculiarities of the jiva are so changed into their contrary, is
answered by Jainism in the following manner: All the eight gunas can become apparent if
the jiva from all external influences. This, however, can only be the case with few souls.
Most of them are not pure, but are infected by something foreign which veils their natural
faculties, i.e. hinders them from entering into appearance. This foreign element is the
Karman does not here mean ``deed, work``, nor invisible, mystical force (adrsta), but a
complexes of very fine matter, imperceptible to the senses, which enters into the soul and
causes great changes in it. The karman, then, is something material (karmapaudgalam),
which produces in the soul certain conditions, even as a medical pill which, when
introduced into the body, produces therein manifold effects.
The fine matter which can become karman, fills the entire cosmos. Through the vibration
of the particles of the soul, which must necessarily follow when the soul puts into motion
the material substrata of its activity, the pudgalas are attracted and are drawn to unite
themselves to it; they become karman and enter into union with a jiva, more intimate than
that between milk and water, than between fire and an iron ball. The matter once entered
into the soul separates itself into a greater number of particles, the karma-prakrtis, with
varying effects. Their number and character are conditional upon the conduct of the jiva; if
this is good, the jiva assimilates good karman species, he ``binds`` good karman; when bad
he binds bad karman. The karman may remain latent in the soul for a time without entering
into appearance; but when the right moment arrives it becomes apparent, it realizes itself.
The duration and intensity of the effect of a karman depends upon the state of mind
(adhyavasaya) at the moment of the assimilation. When its efficacy expires it becomes
extinguished.
The soul is eternally infected by matter; its union with the karman has no beginning and, as
every moment it is gathering new matter, it has, in the natural course of things, no ending.
The deliverance of the soul from the karman is, therefore, only possible by artificial means.
Through a series of special processes the jiva must hinder the absorption of new karman
and eliminate the karman already accumulated before they come to realization. If, through
the eradication of the physical cause which predisposes him to assimilate certain karman,
he succeeds in restricting and in the end totally hindering the binding of new karman, as
well we, through the methodical subjugation of the senses, in annihilating the potential
karman already in existence, he will become free from all karman. Then all obstacles which
impede the development of his true nature are automatically overcome; released from the
power of the karman, he can undisturbedly make manifest his own innate capabilities.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
The karman doctrine, which in the foregoing has been only briefly sketched, has been
formed by Jainism into a remarkable system, accurately worked out in its most minute
details. To represent this is my task in the following chapters. We shall at first show the
different karmans in themselves and in themselves and in their relation to one another;
further on, the conditions which arise in the soul under the influence of the karmans; then ,
the causes which produce the formation of certain karmans; and, finally, the way that leads
to release from them.
THE KARMAN IN ITSELF
THE SPECIES OF THE KARMAN
THE DURATION OF THE KARMAN
THE INTENSITY OF THE KARMAN
THE QUALITY OF THE PRADESAS OF THE KARMAN
The atoms which have become karman in the soul can be contemnplated from 4 points of
view:
1) according to the manner of their effect (prakrti),
2) according to the duration of their effect (sthiti),
3) according to the intensity of their effect (rasa), and
4) according to their quantity, i.e. according to the number of their pradesas.
Even as an article of confectionery (modaka), which is composed of a substance that cures
wind in the body through its natural quality annihilates the wind- a sweetmeat composed
of a substance that cures the bile, annihilates the bile- a sweetmeat composed of material
that destroys phlegm, annihilates phlegm- so the pudgalas which have become
jnanavarana-karman veil the knowledge, those changed into caritra-mohaniya-karman
disturb the right conduct, etc. Even as the effect of one modaka is restricted to one day, of
another to two days, and so forth, so the duration of one karman is 30
sagaropamakotikotis, that of another is 70, and so forth. Even as this pill has a sweet, that
a still sweeter taste, so the one karman works with a lesser, the other with a greater
intensity. And, finally, even as one pill measures 1 prakrti, or 2 prakrti, according to the
number of grains that composite, so also a karman-particle has a greater or less dimension
according to whether it contains more or less pradesas 1.
THE SPECIES OF THE KARMAN
There are 8 chief or fundamental species (mula-prakrti) of the karman, namely:
1. jnanavarana-k, the k which obscures knowledge,
2. darsanavarana-k, the k which obscures undifferentiated cognition,
3. vedaniya-k, the k which produces the feeling of joy and brief,
4. mohaniya-k, the k which obstructs belief and conduct,
5. ayus-k, the k which determines the duration of life,
6. nama-k, the k which gives the various factors of individuality,
7. gotra-k, the k which destines family surroundings,
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
8. antaraya-k, the k which hinders the jiva in his capability of resolution and enjoyment.
Each of these mula-prakrtis is divided into a number of uttara-prakrtis, sub-species. The
latter can, on their part, be separated into yet smaller sub-divisions, so that the entire
number of the karmans is exceedingly large. For the system, however, only the 8 mula and
the 148 uttara-prakrtis are of importance; I can therefore restrict myself to presenting a
summary of these.
JNANAVARANA-KARMAN
The jnanavarana-k obscures the knowledge peculiar to the soul, i.e. it hinder the jiva from
recognizing a thing with its individual attributes. It is divided into 5 uttara-prakrtis,
according to the 5 kinds of knowledge:
1. mati-jnanavarana-k which causes the obscuration of the knowledge, transmitted through the
senses,
2. sruta-jnanavarana-k which produces the obscuration of knowledge acquired by interpreting signs
(i.e. words, writings, gestures),
3. avadhi-jnanavarana-k which hinders transcendental knowledge of material things,
4. manahparyaya-jnanavarana-k which hinders transcendental knowledge of the thoughts of others,
5. kevala-jnanavarana-k which obscures the omniscience inherent in the jiva by natural disposition.
Of these, the last mentioned karman hinders omniscience altogether; the four others do not
always involve, through their realization, a complete destruction of the corresponding
faculties of knowledge, but often produce only greater or less disturbances.
DARSANAVARANA-KARMAN
The word darsana has two different meanings in Jain Philosophy. Firstly it means:
``opinion, doctrine, philosophical system``, and samyag-darsana then has the signification
``the fight view, the true belief``. But, secondly, the word darsana has also the meaning ``the
recognition of a thing in its general outlines or in its notional generality.`` (Jacobi ad Tattv.
1.1) i.e. formaliter indistinct knowledge. Here the darsana mentioned in the second place is
dealt with: for the sake of brevity and for lack of a better word, we translate it by
``undifferentiated cognition``. According to the 4 species of undifferentiated cognition1
there are 4 species of the darsanavarana-karman, namely:
1. caksur-darsanavarana-k which produces the obscuration of the darsana conditional upon the eye,
2. acaksur-darsanavarana-k which causes the obscuration of the undifferentiated cognition,
conditional upon the other senses and the organ of thinking,
3. avadhi-darsanavarana-k which causes the obscuration of the transcendental undifferentiated
cognition of material things,
4. kevala-darsanavarana-k which hinder the absolute undifferentiated cognition (the counterpart of
the omniscience).
The last mentioned k hinders completely; the three others produce under certain
circumstances only a disturbance of the respective cognition-faculties.
In addition to these 4 darsanavarana-ks come still 5 others which produce
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
physio-psychological conditions in which the sense-organs are not active, and which,
therefore, exclude all possibility of perception. These are the 5 nidra-ks, ``sleep-ks``,
namely:
1. nidra-k which produces a light, pleasant slumber, out of which the sleeper is already aroused by
the clicking of finger-nails.
2. nidranidra-k which produces a deep slumber, out of which the sleeper can only be awakened by
being shaken violently,
3. pracala-k which sitting or standing upright (cf. Desi-Kosa VI, 6).
4. pracalapracala-k which produces an exceedingly intensive sleep, that overcomes a person while
walking,
5. styanagrddhi-(styanarddhi-)k which causes somnambulism, acting an unconscious state.
VEDANIYA-KARMAN
The vedaniya-k causes the feeling of pain and pleasure. It has, therefore, 2 sub-species:
1. sata-vedaniya-k which causes a feeling of pleasure, created, e.g. by licking something sweet,
2. asata-vedaniya-k which causes the feeling of pain, such as is produced, e.g. if one is hurt by a
sword.
With gods and men the sata-vedaniya is predominant, although, also with the former at the
time of the downfall from the celestial world, and with the latter through cold and heat,
death and accident, pain can be produced. Animals and infernal beings experience chiefly
the asata-vedaniya, although, also, at the birth of a Jina or on a similar occasion, they can
experience a feeling of pleasure.
MOHANIYA-KARMAN.
The mohaniya-k obstructs true faith and right conduct. It is therefore separated into 2
main divisions: disturbance of faith and disturbance of conduct.
Darsana-mohaniya-karman.
The darsana-mohaniya-k causes a disturbance of the knowledge of the religious truth
inherent in the jiva by natural disposition. (Here ``darsana`` is employed in another sense
than in its application as darsanavarana, see p.7). According as to whether the disturbance
is an absolute or a partial one, 3 kinds of this k are to be distinguished:
1. mithyatva-k. This causes complete unbelief or heterodoxy. If it realize itself, the jiva does not
believe in the truths as proclaimed by Mahavira; he believes false prophets to be saints and enjoins
false doctrines.
2. samyagmithyatva-(misra)k. This produces a mixed belief, i.e., If it operates the soul waves to and
for betwixt true and false; it is indifferent to the religion of the Jina and has no predilection for,
nor hatred against it.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
3. samyaktva-k. This induces the correct belief. This samyaktva is, however, not the correct faith in
its completeness, but only in a preliminary degree; it is a so-called mithyatva, from which the
mithyatva-quality has been abstracted a mithyatva free from poison (Kg. I.35a, 113a). The true
belief in its perfection is only obtained, when the atoms of the samyaktva-mohaniya-k have
disappeared, even as milk which is covered by quite clear water only becomes perfectly pure
after the water has been poured off.
caritra-mohaniya-karman.
The caritra-mohaniya-k disturbs the right conduct possessed innately by the jiva; it hinders
the soul from acting according to the religious prescriptions. The disturbance of the
conduct is produced through the 16 passions (kasaya), the 6 non-passions (nokasaya) and
the 3 sexes (veda).
A) The kasayas (passions) are:
1) krodha, anger,
2) maya, deceitfulness,
3) mana, pride,
4) lobha, greed.
Each of these is separated into 4 sub-divisions, according to the intensity of their
manifestation. Each passion is, there
I. anantanubandhin ``of life-long duration``. It then completely hinders belief and conduct.
II. apratyakhyanavarana ``hindering non-renunciation``. It makes impossible every renunciation, but
allows the existence of true belief. It lasts for one year.
III. pratyakhyanavarana ``hindering renunciation``. It hinders the beginning of complete self-discipline,
but does not prevent the existence of true belief and partial self-discipline (desavirati). Its effect
lasts for 4 months.
IV. samjvalana ``flaming up``. It allows complete self-discipline, yet works against the attainment of
complete right conduct (yathakhyata caritra). It lasts a fortnight.
The degrees of strength of the kasayas are illustrated by examples. The 4 species of anger
are to be likened unto a line drawn in stone, in earth, in dust and in water. The first can
only be removed with great effort, each following one always more easily. Likewise also,
the life-long enduring anger is only combated in its effect with exceeding strength and
difficulty, whist the effect of the three remaining species accordingly diminishes in power
and can, therefore, also more easily be destroyed. The degrees of pride are to be likened
unto a pillar of stone, a bone, a piece of wood, and the liana of a Dalbergia ougeinensis;
the inflexibility correspondingly decreases. The species of deceitfulness are to be
compared to a bamboo-root, the horn of a ram, the urine of a cow, and a piece of wood.
The crookedness of each of these is removed more easily than in the one preceding it.
(The zig-zag line of the cow`s urine disappears through the influence of wind and
weather.) The degrees of greed correspond to scarlet color, to greater or smaller dirt, and
to a spot of turmeric, which soil a garment: the scarlet is hardly removable, the dirt with
more or less trouble, and the spot of turmeric can be removed with ease.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
B) The nokasayas (non-passions) are:
1) hasya, laughing, joking. firmed prejudicial disliking.
2) rati, improper and confirmed prejudicial liking.
3) arati, improper and conduct
4) soka, sorrow.
5) bhaya, fear.
6) jugupsa, disgust.
All these 6 emotions are caritra-mohaniyas, because the soul which is subjected to them, is
hindered through them in the practice of right conduct. The mere sensation of pain and
pleasure has not this retarding effect ; that is why one must distinguish between the
vedaniyas and the nokasayas.
C) The vedas.
Also the sex-passion hinders the jiva from obeying the laws and from practicing
self-discipline. It is of three-fold variety, according to the three species of sexes.
1) purusa-veda, the male sex and corresponding sex-passion. Through this, in the man the desire for
union with a female is produced, in the same way that through the phlegm desire for something
sour is awakened. It is like a straw-fire; as with the burning go grass the fire blazes and soon
becomes extinguished, so also man has at first an exceedingly strong desire, which disappears as
soon as his lust is satisfied.
2) stri-veda, the female sex and corresponding sex-passion. Through this, in a woman the desire for
union with a man is excited, as through the bile the desire for something sweet. It is like the
burning of dung; as the dung-hill only glimmers so long as it is covered, but through violent
shaking grows into a continually greater conflagration, so also the desire in the woman is weak
so long as she is untouched, but grows into immensity through the enjoyment of intercourse.
3) napumsaka-veda, the third sex and corresponding sex-passion. To the third sex belong all those
beings who have no sexual organs. The sexual desire is with them exceedingly strong., because it
is directed towards men and women. The effect of the napumsaka-veda therefore corresponds to
that of bile and phlegm, which together produce the desire for majjika=marjika, probably=marjita,
curdled milk with sugar and spices (?) Or, it is to be compared to the burning of a town, which
lasts long and finds no satisfaction.
All caritra-mohaniyas are produced through corresponding karmans.
Caritra-mohaniya-karman has accordingly 25 uttara-prakrtis, the mula-prakrti mohaniya-k
in all 28 uttara-prakrtis.
AYUS-KARMAN.
The ayus-k confers on a being a certain quantum of life in one of the 4 states of existence.
One therefore distinguishes:
1) deva-ayus, the celestial ayus,
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
2) manusya-ayus, the human ayus,
3) tiryag-ayus, the animal ayus,
4) naraka-ayus, the infernal ayus.
The ayus-k bestows a certain quantity of life, but not a definite number of years of life.
For, as with a sponge, the quantity of water that it absorbs is determined, but not the time
it takes to leave it, so also the quantum of life is determined, but not the time occupied in
its consumption. The word ayus would, therefore, be approximately interpreted by
``quantity of life``, ``quantity of vitality`` ; but it is better to leave it untranslated as a
terminus techniques. The ayus of the new existence is always bound during the life
immediately preceding it, especially in the 3rd, 9th, or 27th part or within the last 48
minutes of it (Lp. III, 88)
NAMA-KARMAN.
The nama-k causes the individual diversities of the jivas. It is divided into 93
uttara-prakrtis, which are mostly quoted in a definitely fixed succession in 4 groups
(pinda-prakrtis, pratyeka-prakrtis, trasadasaka, sthavara-dasaka). They are the following:
The 65 pinda-prakrtis.
4 States of Existence.
1) deva-gati-nama-k bestows the celestial state of existence,
2) manusya-gati-n-k bestows the human state of existence,
3) tiryag-gati-n-k bestows the animal state of existence,
4) naraka-gati-n-k bestows the infernal state of existence.
5 Classes of Beings.
5) ekendriya-jati-n-k causes birth as a being with 1 sense,
6) dvindriya-jati-n-k causes birth as a being with 2 senses,
7) trindriya-jati-n-k causes birth as a being with 3 senses,
8) caturindriya-jati-n-k causes birth as being with 4 senses,
9) pancendriya-jati-n-k causes birth as a being with 5 senses.
5 Bodies.
10) audarika-sarira-n-k gives the gross physical body peculiar to animals and men.
11) vaikriya-sarira-n-k gives the transformation body which consists of fine matter, a body that
changes in form and dimension. This body exists by nature in gods, infernal beings and certain
animals; men can attain it through higher perfection.
12) aharaka-sarira-n-k gives the translocation body. This body consists of good and pure substance
and is without active and passive resistance. It is created for a short time by an
apramatta-samyata-ascetic, in order to seek for information concerning intricate dogmatic
questions from an arhat who is in another part of the world, whilst his own physical body remains
in its original place.
13) taijasa-sarira-n-k gives the fiery body. This body consists of fire-pudgalas and serves for the
digestion of swallowed food. It can also be used by ascetics to burn other beings or things.
14) karmana-sarira-n-k gives the karman-body. This body is the receptacle for karman-matter. It
changes every moment, because new karman is continually assimilated by the soul and the already
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
existing one consumed. Accompanied by it, the jiva at death leaves his other bodies and betakes
himself to the place of his new birth, where the karman-body then forms the basis of the newly
produced other bodies.
Of these 5 bodies each succeeding one is finer than the one preceding it, but contains more
material points than it; it is therefore denser (Tattv. II, 38, 39). Every samsarin is always
connected with a fiery and a karman-body, but can, in addition, still possess one or two
other bodies.
3 Chief and Secondary Parts of the Bodies.
The angopanga-n-ks cause the origin of the chief parts of the bodies (arms, legs, back,
breast, belly, head) and their limbs (fingers etc.). The fiery and the karman-body have no
parts; that is why there are only
3 angopanga-n-ks, namely:
15) audarika-angopanga-n-k which produces the chief and secondary parts of the physical body,
16) vaikriya-angopanga-n-k which produces the chief and secondary parts of the transformation body,
17) aharaka-angopanga-n-k which produces the chief and secondary parts of the translocation body.
5 Bindings.
The bandhana-n-ks produce that the newly seized pudgalas of a body are united with
those formerly assimilated ones of it into an organic entity, as wooden sticks through an
adhesive substance. Acc

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.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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).
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
91) duhsvara-n-k makes the voice ill-sounding (counterpart No. 81).
92) anadeya-n-k makes the jiva unsuggestive (counterpart No. 82).
93) ayasahkirti-n-k causes dishonor and shame (counterpart No. 83).
GOTRA-KARMAN.
The gotra-k destines the rank occupied by a person through his birth. That is to say:
1) uccair-gotra-k bestows high family surroundings.
2) nicair-gotra-k bestows low family surroundings.
ANTARAYA-KARMAN.
The antaraya-k hinders the energy (virya) of the jiva in a five-fold manner:
dana-antaraya-k hinders dispensing alms. When it operates a person who knows the merit
in giving and who has something to give away, is not capable to give it, although there is
someone worthy of the gift.
1) labha-antaraya-k hinders receiving. When it operates, a person is not capable of receiving a
present, although a friendly giver and a suitable present are there, and the demand for the latter
has been effective
2) bhoga-antaraya-k hinders the enjoyment of something which can only be taken once (such as
eating drinking).
3) upabhoga-antaraya-k hinders the enjoyment of something which can be repeatedly used (such as a
dwelling, clothing, women.
4) virya-antaraya-k hinders the will-power. When it operates, even a strong, full-grown man is
incapable of bending a blade of grass.
The total number of the karman-species is as follows:
I jnanavarana-ks 5
II darsanavarana-ks 9
III vedaniya-ks 2
IV mohaniya-ks 28
V ayus-ks 4
VI nama-k-s 93
VII gotra-ks 2
VIII antaraya-ks 5

---

Total 148
This is the total number of the karma-prakrtis which can exist in potential (satta).
If the realization (udaya) of the ks is taken into consideration, the entire number amounts
only to 122. The 5 bandhana-n-ks and the 5 samghatana-n-ks are in that case not included
as they are then thought to exist implicite in the 5 sarira-n-ks. The color, odor, taste and
touch ks are only reckoned as 4 species (instead of 20), because the sub-division are not
taken into consideration.
The total number of the ks which can be newly assimilated by the soul is assumed to be
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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 <.

---

| |
| Maximum | Minimum

---

---

|

---

---

|

---

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

---

|

---

---

|

---

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.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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.

---

| |
| Maximum | Minimum

---

|

---

|

---

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
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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

---

|

---

|

---

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.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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

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
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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).
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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.
Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version
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 + tirthak