Bandhswamitva

Here is a comprehensive summary in English of the provided Jain text, "Bandhswamitva" by Sukhlal Sanghavi:

This text, "Bandhswamitva," delves into the concept of Bandhswamitva (ownership or possession of karmic bondage) within the framework of Jain philosophy, specifically in relation to Margaṇās (categories of spiritual classification) and Guṇasthānas (stages of spiritual development).

Core Concepts:

• Margaṇās: The text begins by explaining that the soul (Jiva) exists in an infinite variety of forms in the world. These differences are not superficial but are rooted in the soul's external and internal characteristics, including physical form, sensory organs, appearance, behavior, thought processes, mental strength, emotional states (vibhava), and conduct (charitra). These infinite variations are dependent on the audayika (manifestation of karma), aupaśamika (subsidence of karma), kṣāyopaśamika (partial subsidence and manifestation), and kṣāyika (complete destruction) states of karma, as well as inherent natural states. The text states that learned scholars have classified these infinite variations into fourteen broad categories, with further subdivisions into sixty-two. This intelligent classification of the soul's diverse characteristics is termed Margaṇā.

• Guṇasthānas: The text defines Guṇasthānas as the progressive stages of spiritual development that a soul traverses on its journey from the most degraded state (covered by the dense veil of moha or delusion) to the highest state (characterized by complete freedom from delusion and profound equanimity). Just as thermometer readings indicate the degree of heat, these stages signify the extent of a soul's spiritual advancement. In essence, they are measures of spiritual growth. The learned have concisely organized these numerous, sequential stages into fourteen divisions, known as the "14 Guṇasthānas" in Jain scripture. The text notes that similar spiritual stages are discussed in Vedic literature, such as the descriptions in Patañjali's Yoga Darshan and the fourteen consciousness states (seven of ignorance and seven of knowledge) in the Yoga Vāsiṣṭha.

• Interrelation of Margaṇās and Guṇasthānas:

  • Basis of Classification: Margaṇās are not based on the subtler or grosser nature of karmic coverings. Instead, they are founded on the various physical, mental, and spiritual differences that encompass the soul. In contrast, Guṇasthānas are based on the subtler or grosser nature of karmic coverings, particularly the mohanīya (delusion-producing) karma, and the activities of the mind, speech, and body (yoga).
  • Indicators of Development: Margaṇās do not indicate spiritual progress. Rather, they represent different ways of categorizing the soul's natural and acquired forms. Guṇasthānas, on the other hand, are indicators of spiritual development and are a concise classification of its sequential stages.
  • Co-existence vs. Succession: Margaṇās are co-existent (saha bhāvinī), meaning all fourteen Margaṇās can be present in some form in every soul at any given time. All souls in the cycle of transmigration (saṃsāra) are present in each Margaṇā simultaneously. Guṇasthānas, however, are successive (krama-bhāvinī). A soul can only be in one Guṇasthāna at a time. Not all souls can be in the same Guṇasthāna simultaneously; only a portion of souls can be in a particular Guṇasthāna at any given moment. This means a soul exists in only one Guṇasthāna at a time, but it exists in all fourteen Margaṇās simultaneously.
  • Progress: Advancing from a lower Guṇasthāna to a higher one signifies an increase in spiritual development. However, one cannot "obtain" higher Margaṇās by abandoning lower ones, nor does it lead to spiritual progress. Even a soul that has reached the thirteenth stage of development (fully enlightened) possesses all Margaṇās except for the kashaya (passions), while it only resides in the thirteenth Guṇasthāna. A soul in the final stage possesses all Margaṇās except for three or four that do not hinder its progress, and its Guṇasthāna is the fourteenth.

Context within the Karmic Granthas:

The text explains its place within a series of karmic texts:

• First Karmic Granth: Describes the nature and types of karma, as suffering is undesirable and its complete eradication requires the destruction of its root cause: karma (desires/tendencies).
• Second Karmic Granth: Addresses the question of whether different types of beings collect and experience the fruits of karma in equal or unequal measure. It classifies beings into fourteen divisions based on Guṇasthānas and describes their aptitude for karmic bondage, manifestation, and emission (bandh-udaya-udīraṇā-sattā). This text allows understanding the aptitude of individuals in different Guṇasthānas and how an individual's aptitude changes over time due to spiritual progress or regression.
• Third Karmic Granth (Bandhswamitva): This book addresses further questions: Do beings in the same Guṇasthāna but different gatis (states of existence), or with varying numbers of senses, have the same or different aptitudes for karmic bondage? It also explores whether beings in the same Guṇasthāna but with different types of movement (sthāvar-jaṅgam), varying yogic activities, different genders (ling/veda), or different kashayas have equal or unequal bondage aptitudes. The text answers these by illustrating bondage aptitudes in relation to Guṇasthāna progression, considering fourteen states like gati, senses, body types, yoga, gender, and kashayas.

Relationship with the Second Karmic Granth:

The third karmic text builds upon the second. The second describes the aptitude for karmic bondage based on Guṇasthānas, while the third generally describes bondage aptitude in Margaṇās and then specifically within each Margaṇā in relation to Guṇasthānas. Thus, the second text is a prerequisite for understanding the third.

Ancient and New Editions of the Third Karmic Granth:

Both editions cover the same subject matter, with the ancient edition being more extensive. The new edition is more concise, containing the same subject matter in 25 verses as the ancient one in 54 verses. The author of the new edition focused on clarity and conciseness for practitioners, omitting unnecessary elaboration. For instance, the new edition integrates the number of Guṇasthānas within Margaṇās directly into the discussion of bondage aptitude, allowing the practitioner to infer the numbers themselves, unlike the ancient text which separated this information. The new edition is considered complete and accessible, enabling practitioners to understand the ancient text without extensive commentary.

Comparison with Gommatasara:

While the third karmic text focuses on bondage aptitude in Margaṇās, Gommatasara's "Karmakāṇḍa" is also relevant. Karmakāṇḍa covers topics not present in the third text that are beneficial for readers of the second and third texts. Specifically, Karmakāṇḍa, in addition to bondage aptitude, also describes udaya-swamitva (ownership of manifestation), udīraṇā-swamitva (ownership of emission), and sattā-swamitva (ownership of existence) in relation to Margaṇās. The third text omits these to encourage practitioners to deduce them after studying the second and third texts. However, the author notes that readily available answers are common today, while independent thought is rare, urging practitioners to benefit from the unique aspects of Karmakāṇḍa.