Jain Shravakachar Me Pandraha Karmadan Ek Samiksha

Here's a comprehensive summary in English of the Jain text "Jain Shravakachar me Pandraha Karmadan Ek Samiksha" by Dr. Kaumudi Sunil Baldota:

Book Title: Jain Shravakachar me Pandraha Karmadan Ek Samiksha (A Review of Fifteen Karmadanas in Jain Householder Conduct) Author: Dr. Kaumudi Sunil Baldota Publisher: ZZ_Anusandhan

This research paper critically examines the concept of "Fifteen Karmadanas" (Pandraha Karmadan) as presented in Jain Shravakachar (householder conduct), particularly within the Shvetambara Jain tradition. The author delves into the historical origins, interpretations, and contemporary relevance of these prohibited occupations or activities.

Key Points and Arguments:

• Introduction of Karmadanas: The paper notes that the Fifteen Karmadanas are recited in daily prayers by all three Shvetambara sects (Mandirmargi, Sthanakvasi, and Terapanthi) as transgressions (aticharas) of the householder vows, specifically the vow of limited consumption and use (upabhoga-paribhoga-parimanavrata). These are presented as prohibited occupations.
• Historical Antecedents:
  • The Bhagavati Sutra (8th century of the Agam literature) discusses principles of livelihood, mentioning activities related to animals as prohibited. However, it does not present the Fifteen Karmadanas as aticharas (transgressions) of householder vows, nor do its commentators link them as such.
  • The Upaasakadasha Sutra, which specifically deals with householder conduct, lists the Fifteen Karmadanas as transgressions of the second quality vow (dvitiya gunavrata) – the vow of limited consumption and use. This is the first instance where they are explicitly framed as aticharas.
  • The Aavashyak Sutra also details the Karmadanas similarly to the Upaasakadasha Sutra.
• Development of the Concept:
  • The commentary on Tattvartha Sutra (around the 5th century CE) does not mention the Fifteen Karmadanas. However, the commentary by Siddhasen Gani (around the 8th-9th century CE) includes them, suggesting that by his time, the concept had become well-established through teachings and sermons. Siddhasen Gani also notes that the list might not be exhaustive.
  • Acharya Haribhadra Suri (8th century CE), in his works like Shravak Prajnapti and Shravak Dharma Vidhi Prakaran, also presents the Fifteen Karmadanas as aticharas, but he emphasizes that their meaning is to be understood from the tradition of elders.
  • The commentary on Shraddh Pratikraman Sutra by Ratnashekhar Suri provides an extensive discussion of these Karmadanas and the associated businesses. This commentary also references the Manusmriti and the pronouncements of outsiders regarding the gravity of these actions, noting the influence of Brahmanical traditions.
• Meaning and Explanation of Karmadanas:
  • The term "Karmadan" is explained as actions or businesses that lead to strong bondage of karma, such as those leading to the accumulation of knowledge-obscuring karma (jnanaavaranaadi).
  • The Bhagavati Sutra emphasizes that these should not be performed, caused to be performed, or approved of by householders.
  • The paper then details the fifteen Karmadanas with their meanings:
    1. Ingalikanma (Coal-making): Making charcoal, firing bricks, and related crafts.
    2. Vanakarama (Forest-related work): Selling forest produce (leaves, fruits, wood), clearing forests, setting forests on fire.
    3. Shadikarma (Cart-making): Making and selling carts or chariots.
    4. Bhadikarama (Hiring out animals): Renting out animals like oxen, horses.
    5. Sphodakakarma (Processing grains/digging): Making flour, dough, or digging mines, breaking stones.
    6. Dantavanijya (Ivory trade): Trading in ivory, animal skins, shells, musk.
    7. Lakshavanijya (Lac trade): Selling lac, dyes, minerals.
    8. Rasavanijya (Trade in liquids/juices): Selling honey, liquor, meat, milk, oil, ghee.
    9. Kesavanijya (Slave trade): Buying and selling slaves and animals.
    10. Vishavanijya (Poison/Weapon trade): Selling poison, weapons, and tools.
    11. Jantapilanakarama (Oil extraction): Operating oil presses, extracting oil.
    12. Nilanchhanakarama (Branding/Mutilation): Branding animals, breaking animal parts, castrating animals.
    13. Davaggidapanata (Setting forest fires): Intentionally setting forests on fire.
    14. Sahrada-talaaya-sosana (Drying up water bodies): Draining lakes and ponds for cultivation.
    15. Asatijanaposana (Supporting immoral/unfit individuals): Supporting prostitutes, eunuchs, or raising birds and animals for specific purposes.
• Critique and Analysis of Karmadanas:
  • Inconsistency as Aticharas: The author questions the classification of Karmadanas as mere aticharas. Unlike other aticharas where repentance and correction are possible, these are outright prohibitions that, if committed, require abandoning the profession. This makes their classification as aticharas problematic.
  • Practical Difficulties: Many traditional Jain families engage in businesses like wood trade or making flour, which could fall under these prohibitions if they involve causing harm to others or specific processes. The author points out that avoiding all forms of violence even indirectly (e.g., having wood cut by someone else) is nearly impossible.
  • Use vs. Production: The paper argues that if the Jain community uses products made through processes involving violence (like coal, oil, sugar), then prohibiting their own production or sale of these items seems inconsistent. The focus should be on avoiding the intent of causing harm, not necessarily the use of products derived from it. Trading in materials like ivory or animal skins is different because the Jain community generally abstains from their use.
  • Absence of Agriculture: Notably, agriculture itself is not listed, but agricultural tools like plows and digging tools are prohibited under "Sphodakakarma." This exclusion might be due to the tradition of Lord Rishabhadeva, who introduced agriculture.
  • Non-Exhaustive List: The author reiterates that learned Acharyas like Haribhadra Suri and Siddhasen Gani recognized the list wasn't exhaustive, making the specific number "fifteen" seem arbitrary.
  • Omission of Certain Businesses: Surprisingly, businesses like fishing or running slaughterhouses are not explicitly listed, perhaps because they are so inherently violent that Jains would naturally abstain without needing a specific mention.
  • Historical Context of Lord Mahavir: The paper argues that during Lord Mahavir's time, these fifteen Karmadanas were likely not established prohibitions. Mentions of Mahavir interacting with potters, goldsmiths, and woodcutters without asking them to abandon their professions support this.
  • Influence of Brahmanical Caste System: A significant argument is that the prohibition of certain occupations was influenced by the Brahmanical caste system (around the 7th to 12th centuries). Occupations considered low-caste by Brahmins (like carpentry, metallurgy, pottery, goldsmithy, branding animals) were likely adopted as prohibited by Jainism to maintain social distinctions, aligning with the Manusmriti's classifications.
  • Modern Relevance: The author questions the validity of the Fifteen Karmadanas in the modern context, where small businesses are becoming large industries, and the perception of high-caste/low-caste occupations is diminishing.
  • Interdependence of Karmadanas: The list suffers from ambiguity, with overlapping categories like "Rasavanijya" (trade in juices/liquids) and "Jantapilana" (oil extraction), as extracting juices or oils inherently requires processes that could be considered Jantapilana.
  • Juices and Sugarcane: If sugarcane juice, accepted by Lord Rishabhadeva, is permissible, then businesses based on it shouldn't be prohibited. Similarly, modern fruit juices and jams could also be considered prohibited under "Rasavanijya."
  • Cart-making and Hiring: The prohibition of cart-making and hiring out animals seems illogical given Jain traders traditionally traveled extensively and engaged in lending money.
• Digambara Tradition: The paper notes that Digambara Jain texts, unlike Shvetambara ones, generally do not list the Fifteen Karmadanas or specific prohibited businesses. They focus more on general principles of avoiding harmful activities and emphasize the progressive abandonment of worldly activities as one progresses through spiritual stages (pratimas).
• Conclusion: The author concludes that the Shvetambara concept of the Fifteen Karmadanas, as specific prohibited businesses, is not entirely logical and likely arose from historical influences, particularly the Brahmanical caste system. The Digambara tradition's approach of focusing on broader principles of non-violence and progressive renunciation is seen as more universally applicable and less prone to historical biases. The paper calls for a critical re-evaluation of the rote recitation of the Fifteen Karmadanas, urging a more analytical approach in modern times.

In essence, the paper argues that the list of Fifteen Karmadanas, while rooted in ancient Jain texts, has undergone historical evolution and interpretation, becoming problematic in its rigidity and specificity in the modern context. It highlights differences between Shvetambara and Digambara approaches to householder conduct concerning prohibited trades and suggests that a broader understanding of non-violence is more crucial than adhering to a potentially outdated and context-specific list.