Jainagam Me Karmbandh - Book Summary

Here's a comprehensive summary of the provided Jain text, focusing on the concepts of Karmabandha (bondage of karma) and the Gunasthānas (stages of spiritual development) as discussed by Bansidhar Pandit:

Book Title: Jainagam me Karmbandh (Karma Bondage in Jain Agamas) Author: Bansidhar Pandit

This excerpt from the book "Jainagam me Karmbandh" by Bansidhar Pandit delves into the intricate Jain understanding of karma bondage, primarily through the framework of the fourteen Gunasthānas. The author explains how the stages of spiritual progress are determined by the state of mohanīyakarma (delusion-inducing karma) and yoga (activity of mind, speech, and body).

1. The Fourteen Gunasthānas:

The text introduces the fourteen Gunasthānas as established in the Jain Agamas and described in texts like Gommatasara Jivakanda. These stages are:

Mithyādr̥ṣṭi (Utterly deluded)
Sāsādana Samyagdr̥ṣṭi (Mixed erroneous-correct perception)
Samyagmithyādr̥ṣṭi (Mixed erroneous-correct perception)
Avirata Samyagdr̥ṣṭi (Completely virtuous with correct perception)
Deśavirata (Partially virtuous)
Pramatta Virata (Careful, yet prone to lapses)
Apramatta Virata (Careful, not prone to lapses)
Apūrvakaraṇa (Unprecedented self-improvement)
Anivṛttikaraṇa (Uninterrupted self-improvement)
Sūkṣmalobha (Subtle greed)
Upaśāntamoha (Pacified delusion)
Kṣīṇamoha (Destroyed delusion)
Sayōga Kevalī (Omniscient with activity)
Ayōga Kevalī (Omniscient without activity)

The progression through these stages is determined by the udaya (manifestation), upaśama (suppression), kṣaya (destruction), or kṣayōpaśama (partial destruction/suppression) of the dispositions of mohanīyakarma, along with the presence or absence of yoga.

2. The Role of Mohaniyakarma and its Divisions:

Mohaniyakarma is the primary driver of karma bondage and is divided into two main types:
- Darśanamohaniyakarma (Perception-deluding karma): This has three sub-types: Mithyātva (utter delusion), Samyagmithyātva (mixed delusion), and Samyaktva (correct perception).
- Caritramohaniyakarma (Conduct-deluding karma): This is further divided into:
  - Kaṣāya Vedanīya (Indignation-causing karma): This is further categorized into Krōdha (anger), Māna (pride), Maya (deceit), and Lōbha (greed). Each of these has four sub-types based on their intensity (anantānubandhī, apratyākhānāvaraṇa, pratyākhānāvaraṇa, and sañjvalana), resulting in 16 types of Kaṣāya Vedanīya karma.
  - Akṣāya Vedanīya (Non-indignation-causing karma): This includes nine types: Hāsya (laughter), Rati (attachment), Arati (aversion), Śōka (sorrow), Bhaya (fear), Jugupsā (disgust), Puṁvēda (masculine passion), Strīvēda (feminine passion), and Napunsakavēda (neuter passion).

Crucially, the text emphasizes that only Darśanamohaniyakarma (its three types) and Kaṣāya Vedanīya karma (specifically the four types of anantānubandhī and the four types of apratyākhānāvaraṇa) are directly involved in determining the sequence of the fourteen Gunasthānas. The Akṣāya Vedanīya karmas do not play a role in defining these stages.

The text then briefly explains the initial Gunasthānas based on the dominance of specific karma types:

1st Gunasthāna (Mithyādr̥ṣṭi): Caused by the udaya of Mithyātva nature of Darśanamohaniyakarma.
2nd Gunasthāna (Sāsādana Samyagdr̥ṣṭi): Occurs when a correct perceiver (Samyagdr̥ṣṭi) falls to the first stage, primarily due to the udaya of anantānubandhī karma.
3rd Gunasthāna (Samyagmithyādr̥ṣṭi): Caused by the udaya of the Samyagmithyātva nature of Darśanamohaniyakarma.
4th Gunasthāna (Avirata Samyagdr̥ṣṭi): The upaśama, kṣaya, or kṣayōpaśama of the three types of Darśanamohaniyakarma and the four types of anantānubandhī karma, combined with the udaya of apratyākhānāvaraṇa karma.

3. The Root Cause of Karma Bondage:

The fundamental reason for karma bondage is identified as Yoga. Yoga is defined as the activity of the soul (bhāvavaṭī śakti) influenced by the kriyāvaṭī śakti (active potential) of the soul, supported by the activity of physical mind, speech, and body (kriyāśīla paudgalika mana, vacana, kāya).

Yoga is present from the 1st to the 13th Gunasthāna, leading to continuous karma bondage.
In the 14th Gunasthāna (Ayōga Kevalī), although the physical mind, speech, and body exist, they become inactive, leading to the absence of Yoga and, consequently, no further karma bondage.

The text further elaborates on why certain karmas are not bonded in specific Gunasthānas, attributing it to the lack of conducive Yoga. For instance, the inability to bond āyukarma in the 3rd Gunasthāna, or specific body-building karmas in the early Gunasthānas, is due to the absence of appropriate Yoga.

4. The Four Types of Karma Bondage:

The text outlines four types of karma bondage:

Prakṛtibandha (Bondage of type): The soul coming into contact with karmic particles of a specific nature (e.g., knowledge-obscuring).
Pradēśabhandha (Bondage of extent): The quantity or mass of karmic particles that the soul comes into contact with.
Sthitibandha (Bondage of duration): The period for which the soul remains in contact with the karmic particles.
Anubhāgabandha (Bondage of intensity/quality): The potency or the experiential quality of the karma that will be experienced.

Key Distinction:

Prakṛtibandha and Pradēśabandha are based on Yoga. Yoga is the influx of karmic matter (āsrava), and the contact of these particles with the soul determines their type and extent.
Sthitibandha and Anubhāgabandha are based on Kaṣāya (indignation/passions). These are influenced by the udaya of Charitramohaniyakarma and associated external factors (nōkarmas) that give rise to attachment and aversion (rāgadvēṣa).

5. The Nature of Karmic Matter:

The text clarifies that the karmavargaṇās (karmic particles) themselves have the inherent potential to transform into specific types of karma (e.g., knowledge-obscuring). Yoga facilitates the influx of these particles and their contact with the soul, allowing this transformation. The distinct nature of these karmavargaṇās is why one type of karma cannot transform into another.

6. The Role of Yoga and Kashaya in Bondage:

Yoga is the cause of āsrava (influx of karma) and the subsequent Prakṛtibandha and Pradēśabandha.
Kashaya (passions, arising from the udaya of Charitramohaniyakarma) is the cause of Sthitibandha and Anubhāgabandha.

The author argues that in the 11th, 12th, and 13th Gunasthānas, while yoga might still exist, the absence of kashaya (in its significant forms) means that only Prakṛtibandha and Pradēśabandha can occur, but not Sthitibandha and Anubhāgabandha. The experience of happiness (e.g., from Sātā Vedanīya) in these higher stages is due to the fruition of previously bonded karma, not new Sthitibandha or Anubhāgabandha.

7. Causes of Karma Bondage:

The text reiterates that Mithyādarśana (wrong faith), Avirati (non-restraint), Pramāda (negligence/passion), Kaṣāya, and Yoga are the causes of karma bondage. It further clarifies:

Mithyādarśana (including wrong knowledge and wrong conduct) is an indirect cause, as it gives rise to Mithyācāritra (wrong conduct).
Mithyācāritra is the direct cause of bondage.
Avirati is also considered a cause, especially in its association with the initial Gunasthānas.

The author distinguishes between Mithyācāritra (associated with wrong faith) and Avirati (associated with correct faith in higher stages). Mithyācāritra is considered saṅkalpī pāpa (intentional sin), while Avirati in higher stages is more akin to ārambhī pāpa (sin arising from basic activities of life).

Conclusion:

Bansidhar Pandit meticulously explains the Jain doctrine of karma bondage, emphasizing the central role of the fourteen Gunasthānas. He clarifies how the interplay of mohanīyakarma and yoga dictates spiritual progress and the types of karmic bondage incurred. The text also highlights the crucial distinction between bondage based on yoga (Prakṛtibandha, Pradēśabandha) and bondage based on kashaya (Sthitibandha, Anubhāgabandha), particularly as it pertains to the subtle stages of spiritual development and liberation. The author aims to resolve potential ambiguities and provide a clear understanding of these fundamental Jain principles.