Bandhhetubhangprakaranam - Book Summary

Here's a comprehensive summary of the Jain text "Bandhhetubhangprakaranam" by Yashovijay Upadhyay and Shilchandrasuri, based on the provided pages:

Book Title: Bandhhetubhangprakaranam (Meaning: Treatise on the Causes and Breaks of Karma Binding)

Author: Mahopadhyaya Shri Yashovijayji Gani (Compiler/Editor mentioned as Shri Shilchandravijay Gani)

Publisher: Shri Charolbdra Shubhamkar Gyanshala Jain Society, Godhra

Publication Year: First Edition 1987 (Samvat 2043)

Overall Theme: The book is a detailed exposition of the causes (hetu) of karma binding (bandh) in Jainism and the various ways these causes are broken or cease to operate (bhang). It delves into the intricate classifications and sub-classifications of these causes and their application across different stages of spiritual progress (gunasthanas) and life-forms (jivasthanas).

Key Sections and Content:

Introduction (Bhumika - Pages 5-6):

The introduction highlights Mahopadhyaya Shri Yashovijayji's characteristic style, beginning with "Om" (or similar auspicious salutation), as a strong indicator of his authorship.
It recounts the book's structure, starting with the declaration of the intention to discuss the causes of karma binding.
The four primary causes of karma binding are identified:
1. Mithyatva (False Belief/Delusion): Defined as a lack of faith in true principles.
2. Avirati (Non-restraint/Lack of Self-control):
3. Kashaya (Passions/Defilements): Anger, pride, deceit, and greed.
4. Yoga (Activity of Body, Speech, and Mind):
The text then promises to detail the sub-types and characteristics of these four causes.
A significant point is made about Yashovijayji's unique contribution to the understanding of "Satyamrisha" (partially true, partially false) speech, particularly in the context of practical usage versus absolute truth, referencing a particular phrase that demonstrates his critical thinking.
The introduction sets the stage for the detailed breakdown of karma-binding causes across various stages of spiritual progress.

Part 1: Detailed Analysis of Bandha Hetus (Pages 6-11): This extensive part systematically analyzes the bandha hetus.

In Gunasthanas (Spiritual Stages):
- The book first outlines the "placement" (yojana) of the four root causes of binding within the spiritual stages.
- It then elaborates sequentially on which binding causes are possible, their quantity, and the number of their "bhangas" (variations/combinations) at each gunasthana, from the least to the most.
- The text then moves to the 14 jivasthanas (life-forms).
- Specific attention is given to the "sanjni-pachindriya-paryapta-jivasthana" (conscious, five-sensed, developed beings) and the breakdown of bandha hetus within gunasthanas for these beings.
- It discusses the breakdown for beings with Samyak-darshan (right faith) and the "sasvadana" (tasting of right faith) state, as well as those in the "mithyadarshi" (false belief) state.
- The analysis extends to unconscious five-sensed beings (asanjni-pachindriya), both developed (paryapta) and undeveloped (aparyapta), and then to beings with fewer senses (four-sensed, three-sensed, two-sensed) and one-sensed beings (ekendriya - both gross/badara and subtle/sukshma), again covering both developed and undeveloped states.
- For each category, the relevant gunasthanas and the resulting bandha hetu-bhangas are discussed.
- A note is made about the author's omission of considering the three types of yoga (audarika, vaikriya, and vaikriya-mishra) in the discussion of developed gross one-sensed beings, though it's clarified that the number of combinations would remain the same.
- This detailed analysis concludes the first major section of the book.
Part 2: Specific Karma Nature Bindings (Pages 7-11):
- This section is presented in Arya verse.
- It focuses on the unique binding causes for specific karma natures.
- A general rule is stated: Yoga is the cause of karma pratibandha (restraint) and pradeshbandh (intensity of binding), while Kashaya is the cause of sthitibandh (duration of binding) and rasabandh (sweetness/severity of karma).
- The text then elucidates how specific causes apply to specific karma types using Anvaya-Vyatireka (presence and absence) reasoning.
- Specific Karma-Cause Assignments:
  - 16 karma natures are bound due to Mithyatva.
  - 35 karma natures are bound due to Asamyam (Avirati).
  - The remaining 68 karma natures are bound due to Kashaya.
  - Shatavedaniya (pleasant feeling-producing karma) is bound due to Yoga.
- The "Grass, Arunika, and Jewel" Analogy (Trunarana-mani-nyaya):
  - A significant philosophical discussion is presented concerning the binding of Shatavedaniya karma. The question arises: if it's bound by all four causes, why is it sometimes attributed solely to Yoga?
  - Yashovijayji uses the analogy of fire being caused by grass, wood, or a gem. While all can cause fire, the gem's fire might persist longer. Similarly, Yoga is the indispensable and constant cause for Shatavedaniya, even when other causes are present or absent. This is explained through the principle of "Anvaya-Vyatireka" (where Yoga is the unbroken, essential cause).
  - He reconciles this with previous Acharyas' statements by emphasizing the different Nayas (perspectives) from which the binding causes are viewed.
- Discussion on Tirthankar Nama-Karma and Aharaka-Dvaya:
  - A critical question is posed: If Samyak-darshan is the cause for Tirthankar Nama-karma and Samyam for Aharaka-dvaya, why do these bindings have specific commencements and cessations in certain gunasthanas? For instance, if Samyak-darshan causes Tirthankar Nama-karma, why isn't it bound in all stages with Samyak-darshan?
  - Yashovijayji clarifies that Kashaya is the primary cause for these bindings, with Samyak-darshan and Samyam acting as co-operative causes. The specific timing of binding is tied to the specific intensity and duration of these Kashayas in particular gunasthanas.
  - He elaborates on the nature of these Kashayas and the specific stages where they lead to the binding of these karmas, particularly mentioning the period from the fourth to the seventh gunasthana and up to the sixth part of Apurva Karana.
  - The text explains how Samyak-darshan, imbued with the desire for the welfare of the world, becomes qualified to cause Tirthankar Nama-karma binding.
- Gadhar and Mundakaveli Formation:
  - The text discusses who becomes a Ganadhar (chief disciple) or Mundakaveli (a type of renunciate), and the underlying motivations and qualities.
- Novel Insight on Aharaka-Dvaya Binding:
  - In Arya 23, Yashovijayji introduces a new perspective: the purity of character (Charitra) achieved through the purity of five intentions – Pranidhi (resolve), Pravritti (activity), Vinaya (humility/respect), Siddhi (accomplishment), and Viniyog (application) – makes the Kashaya-bhedas (variations of passions) conducive to binding Aharaka-dvaya.
- Naya Vivek (Discrimination of Perspectives):
  - In Arya 24, Yashovijayji addresses the apparent contradiction: if Samyak-darshan and Samyam are only co-causes when accompanied by Kashayas, what "offense" did they commit to lose their independent causal status?
  - He resolves this by stating that from the Nishchaya Naya (absolute/ultimate perspective), Samyak-darshan and Samyam are causes of Moksha (liberation), not bondage. Therefore, Kashayas are designated as the direct causes for Tirthankar Nama and Aharaka-dvaya.
  - However, from the Vyavahara Naya (conventional/practical perspective), they are considered causes. This is explained using the analogy of "pure conventional truth" which acknowledges their role without contradicting the ultimate truth.
- Reconciling Discrepancies:
  - Yashovijayji emphasizes that variations in statements due to different Nayas are not flaws. He uses the example of different disciples of Lord Parshvanath presenting slightly different aspects of dharma, which are not contradictory when understood in context.
- A New Interpretation in Arya 29:
  - A new viewpoint is presented where the intensity or subtle differences (tara-tamabhava) in Yoga, due to their inherent qualities, become the cause for binding karmas like Tirthankar Nama. The specific phrasing here ("varana-staka") requires further clarification.

Part 3: Examination of Pariṣahas (Trials and Tribulations) (Pages 11-13):

This section consists of 43 Aryas.
It discusses how the karmas that have been bound manifest as 22 types of Pariṣahas (hardships or tests) for a sadhu (ascetic).
Each Pariṣaha is described with its nature, causes, method of endurance, and the specific karma that is pacified or destroyed by enduring it.
This description is noted to be in line with the Panchasangraha Vritti.

Detailed Calculation of Bandha Hetu-Bhangas (Pages 14-35): This is the most mathematically dense part of the book, providing extensive calculations of the number of "bhangas" (combinations of causes leading to bondage).

Methodology: The text systematically calculates these combinations by considering the various sub-types of the four primary causes (Mithyatva, Avirati, Kashaya, Yoga) and their combinations within different Gunasthanas and Jivasthanas.
Complexity: The calculations involve permutations and combinations, considering the presence and absence of specific sub-types of causes at each stage. For example, it details the number of combinations for 10, 11, 12, 13, 14, 15, and 16 binding causes based on different categories of sensory perception, passions, and yogas.
Gunasthanas: It starts with calculations for Mithyadrishti (false belief stage), then moves to Sasvadana, Mishra, Avirata Samyagdrushti, Deshavirati, Pramatta, Apramatta, Apurva Karana, Anivarttivadara, Sukshma Samparaya, Upashantmoha, and Kshinamoha, and finally Sanyogi and Ayogi Jin.
Jivasthanas: It then proceeds to calculate the bhangas for different jivasthanas, including Sanjni Pachindriya (conscious five-sensed beings) – both developed and undeveloped, Asanjni Pachindriya (unconscious five-sensed beings) – developed and undeveloped, Chaturindriya (four-sensed beings) – developed and undeveloped, Trindriya (three-sensed beings) – developed and undeveloped, Dvindriya (two-sensed beings) – developed and undeveloped, and finally Ekendriya (one-sensed beings) – both Badara (gross) and Sukshma (subtle), developed and undeveloped.
Specific Considerations: The calculations often account for the absence of certain yogas or causes in specific stages or life-forms (e.g., Aharaka dvaya not being possible for all beings).

Specific Karma Bindings and their Causes (Pages 47-53):

This final section reiterates the binding causes for specific karmas, reinforcing earlier points.
Yoga: Causes Pratibandha (restraint) and Pradeshbandh (intensity).
Kashaya: Causes Sthitibandh (duration) and Rasabandh (sweetness/severity).
Mithyatva: Causes 16 specific karma natures.
Asamyam (Avirati): Causes 35 specific karma natures.
Kashaya: Causes the remaining 68 karma natures.
Shatavedaniya: Bound by Yoga.
Tirthankar Nama-karma and Aharaka-dvaya: Reaffirms that Kashaya is the principal cause, with Samyak-darshan and Samyam as supportive.
Pariṣahas: The text concludes by listing the 22 Pariṣahas and their relation to overcoming karma, drawing connections to the causes of their manifestation. It details specific Pariṣahas like hunger, thirst, heat, cold, etc., and how enduring them leads to the destruction of karma.

Editorial Notes and Historical Context (Pages 11-15):

The introduction also provides valuable editorial and historical context.
Textual Accuracy: It acknowledges numerous errors in the original manuscript and details the efforts made by the editor (Shilchandravijay Gani) to correct them, sometimes relying on other manuscripts or expert opinions.
Discovery of Authorship: It credits Muni Shri Punyavijayji Maharaj with the initial discovery and authentication of Mahopadhyaya Yashovijayji's authorship, based on handwriting analysis of colophons.
Dedication: The text notes the patronage of a devotee, Jayatsi, son of Meghji, for sponsoring the copying of many of Yashovijayji's works.
Challenges: It highlights the unfortunate fact that the original manuscript's colophon, written by Yashovijayji himself, was defaced with black ink, indicating possible malice.
Gratitude: The editor expresses gratitude to various institutions and individuals for their help in preserving and publishing the text.

Overall Significance: "Bandhhetubhangprakaranam" is a highly technical and detailed work that meticulously analyzes the complex topic of karma bondage in Jain philosophy. Yashovijayji Upadhyay, known for his scholarly rigor and analytical prowess, presents a comprehensive framework for understanding how karmas are bound and how these processes are disrupted across the entire spectrum of spiritual and biological existence, with a particular emphasis on the interplay of different Nayas (perspectives). The book is invaluable for serious students of Jain metaphysics and karma theory.