Doctrine Of Karman In Jain Philosophy

This document is the English translation of "The Doctrine of Karman in Jain Philosophy" by Dr. Helmuth von Glasenapp, translated by Mr. G. Barry Gifford and edited by Prof. Hiralal R. Kapadia. Published in Bombay in 1942, it was made possible through the Bai Vijibai Jivanlal Panalal Charity Fund. The book is dedicated to Professor Hermann Jacobi.

The Foreword by Rev. R. Zimmermann, S.J., highlights the supreme importance of the doctrine of karman for both adherents of Jainism and students of religion. It emphasizes that the Jain doctrine of karman is unique in its assertion of a concrete, realistic, and physical nature for karman, unlike other systems where it's more allegorical or abstract. The foreword also touches upon the age of the karman theory and the authority attributed to Jain Kevalins. It praises Dr. von Glasenapp's work for making the intricate Jain philosophical system accessible to a wider audience, acknowledging the difficulty of his task.

Dr. von Glasenapp's Preface to the German Edition provides a foundational understanding of the karman doctrine, stating that every action, word, and thought produces an invisible, transcendental effect (karman). This effect determines the soul's future state and continues across lifetimes (metempsychosis). He notes that the origin of the karman doctrine in India is unknown but predates the Christian era. He distinguishes between the realistic Jain conception of karman as material particles and idealistic views. The preface also details key Jain texts on karman, including the Karmagranthas, Pañcasamgraha, and Karmaprakṛti, and discusses their authors and interrelations.

The Preface to the English Edition mentions the original German publication in 1915 and its subsequent sale-out. It expresses gratitude to Mr. Jivanlal Pannalal for making the English translation possible. Dr. von Glasenapp acknowledges the difficulties faced by Europeans in understanding complex Indian philosophies and invites remarks from Jain scholars.

The Translator's Note clarifies the use of masculine gender for "jiva" for clarity, following the Sanskrit gender.

The main body of the book is structured into nine chapters:

Chapter I: Introduction

• Describes the Jain cosmology: the world is eternal, uncreated, and governed by its own laws. It outlines the structure of the universe and the five eternal substances (dravyas): Akasha (Space), Dharma (Motion), Adharma (Rest), Pudgala (Matter), and Jiva (Soul).
• Details the inherent qualities of the soul (Jiva) and how karman, a subtle form of matter, obscures these qualities, leading to the soul's bondage.
• Explains that deliverance from karman is possible through specific processes that hinder new karman absorption and eliminate existing karman.

Chapter II: The Karman in Itself

• Discusses the four aspects of karman:
  1. Prakṛti (Species): Outlines the eight fundamental types of karman (Jñānāvaraṇa, Darśanāvaraṇa, Vedaniya, Mohaniya, Āyus, Nāma, Gotra, Antarāya) and their numerous sub-species (uttara-prakṛtis). It provides detailed explanations of each, including their effects and subdivisions.
  2. Sthiti (Duration): Explains the concept of time in Jainism (samaya, avalikā, muhūrta, etc.) and details the maximum and minimum durations for each karman species.
  3. Rasa/Anubhāga (Intensity): Describes how the intensity of karman's effect is determined by the intensity of the passions (kaṣāyas) at the time of assimilation.
  4. Pradeśa (Quantity): Explains how karman-matter is assimilated by the soul, its fine nature, and how it is distributed among the different karman species based on their duration and other factors.
• Classifies karmans into Sarva-ghāti (completely destructive), Desa-ghāti (partially destructive), and Aghāti (non-destructive).
• Lists good (puṇya) and bad (pāpa) karman species.

Chapter III: The Karmans in Their Relation to the Soul and to One Another

• Explains the three states of karman: Bandha (bondage/assimilation), Udaya (realization/manifestation), and Sattā (existence in potentia).
• Details the possible combinations of various karman species in bandha, udaya, and sattā, highlighting exclusions and dependencies.
• Describes Udīraṇā (premature realization), Apavartanā and Udvartanā (increase/decrease of effect), and Samkrama (transformation of one karman into another).

Chapter IV: The Qualities of the Soul

• Discusses the five states of the soul (Bhāvas): Pārināmika (essential), Audayika (consequential), Aupaśamika (suppressed), Kṣāyika (annihilated), and Kṣāyopaśamika (mixed).
• Elaborates on the Soul's Faculty of Cognition (Upayoga), distinguishing Darśana (undifferentiated cognition) and Jñāna (knowledge), and their various types.
• Explains the Soul's Activity (Yoga), its tripartite nature (thought, speech, deed), and its role in attracting karman.
• Details the Leśyās (colors of the soul), six in number, representing different degrees of sinfulness and purity, and their influence on the soul's character and karman.
• Discusses Belief (Darśana) and Conduct (Caritra) as essential qualities of the soul, their corruption by mohaniya-karmans, and the states of their attainment.

Chapter V: States of Existence and Classes of Beings

• Explains how karman determines the soul's state of existence (Gati) and class of being (Jāti).
• Classifies beings based on the number of senses (1-5), development (paryāpta/aparyāpta), and possession of reason (samjñin/asamjñin), resulting in 14 Jīvasthānas.
• Describes the four states of existence: Animal (Tiryag), Human (Mānuṣya), Celestial (Deva), and Infernal (Nāraka), detailing their characteristics, cognition, activity, leśyās, belief, conduct, and the specific karmans they bind.

Chapter VI: The Causes of the Karman and the Means for Its Annihilation

• Identifies the four primary causes of karman bondage: Mithyātva (unbelief), Avirati (lack of self-control), Kaṣāya (passion), and Yoga (activity).
• Explains how these causes lead to the binding of specific karmans.
• Discusses the impeding (Samvara) of new karman inflow through six means: Gupti (control), Samiti (carefulness), Dharma (virtues), Bhāvanā (reflections), Pariṣaha (endurance of troubles), and Caritra (conduct).
• Describes the annihilation (Nirjarā) of existing karman through external and internal asceticism.

Chapter VII: The Way of Salvation

• Explains the capability of salvation (Bhavyatva) and the concept of souls incapable of salvation (Abhavyatva).
• Introduces the fourteen stages of spiritual development, the Guṇasthānas, as a progression from complete bondage to liberation from karman.
• Briefly outlines the attainment of Samyaktva (true belief) through three processes (Karaṇa): Yathāpravṛtti, Apūrva, and Nivṛtti.
• Describes the two paths to liberation:
  1. Upasama-śreṇi: The path of suppression of passions, leading to a state of calm but not permanent liberation, as karmans can re-emerge.
  2. Kṣapaka-śreṇi: The path of annihilation of karmans, leading to the highest stages of spiritual development and eventual liberation.

Chapter VIII: The 14 Guṇasthānas

• Provides a detailed analysis of each of the fourteen Guṇasthānas.
• For each stage, it describes the characteristic state of the soul, its cognition, activity, leśyā, belief, conduct, causes of bondage, and the karmans in bandha, udaya, and sattā, as well as those eliminated.
• The Guṇasthānas represent a progressive purification and shedding of karmic bondage, culminating in omniscience and liberation.

Chapter IX: The State of the Released

• Describes the state of the Siddhas (released souls) who, free from all matter, reside in the eternal abode (Iṣatprāgbhārā) at the top of the universe.
• They experience infinite, incomparable, indestructible supernatural happiness, transcending the cycle of birth and death.

The book concludes with an "Index of the Termini Technici," providing definitions and Prakrit equivalents for Jain philosophical terms, and "Notes by the Editor" and "Errata" for clarification and correction.