Karananuyoga Part 2 - Book Summary

Here's a comprehensive summary of the Jain text "Karananuyoga Part 2" by Pannalal Jain, based on the provided pages:

Title: Karananuyoga Deepak Part 2 Author: Pt. (Dr.) Pannalal Jain Sahityacharya Publisher: Bharat Varshiya Digambar Jain (Dharm Sanrakshini) Mahasabha

Overall Purpose: This book, "Karananuyoga Deepak Part 2," is the second volume of a series intended to simplify and explain the complex principles of Jain Karma Theory, specifically focusing on "Karmakanda" (the actions and their consequences). It aims to make the profound knowledge contained in ancient Jain texts like Dhavala, Jayadhavala, and Mahadhavala accessible to a wider audience, particularly beginners. The author follows a question-and-answer format to elucidate these intricate concepts.

Key Themes and Content:

The book systematically breaks down the fundamental aspects of Jain Karma Theory, covering the nature of karma, its bondage, manifestation, and eventual cessation. The core content is structured around the following major areas:

I. Introduction and Author's Intent (Pages 2-3):

The author expresses pleasure in presenting the second part, which focuses on Karmakanda, the foundation for understanding the major Dhavala texts.
He acknowledges the decline in rigorous study of these texts in educational institutions, with students often studying only for certificates.
He highlights that this volume builds upon the first part (which was based on Jivakanda) and presents the key topics of Karmakanda through 300 questions.
The author credits the question-and-answer style of Pt. Gopal Dasji Baraiya for making complex subjects simple and engaging.
He expresses gratitude to Aryika Vishuddhamatji for reviewing the manuscript and Pt. Jawaharlal Ji Shastri Bhinder for his clarifying comments.
The publication is made possible by the publication department of the Bharat Varshiya Digambar Jain Mahasabha.

II. Fundamental Concepts of Karma (Pages 6-13):

What is Karma? Karma is defined as the subtle particles of karmic matter (karmic vargana) that, upon coming into contact with the soul's passions (like attachment and aversion), transform into karma and bind to the soul.
Karmic Vargana: These are specific types of subtle matter pervading the entire universe, possessing the potential to become karma.
The Beginning of Karma: The connection of karma with the soul is beginningless (anadi), akin to the inherent impurity of gold.
Evidence for Karma: Although subtle and invisible, the existence of karma is inferred from the diverse conditions and qualities of souls (e.g., knowledge, wealth, strength).
Causes of Passions (Raga-Dvesha): Passions arise due to the inherent potential in both the soul and karmic matter, triggered by the unfolding of karmic dispositions (karm-udaya). While the soul is the material cause of its passions and karmic matter is the material cause of karma, the soul's passions are the instrumental cause for karmic binding, and karmic unfolding is the instrumental cause for passions.
Relationship Between Soul and Karma: Despite their interaction and influence, the soul and karma remain distinct substances.
Types of Soul-Karma Relationship: The relationship can be:
- Anadi-Ananta: Beginningless and endless (for souls like the Abhavyas).
- Anadi-Santa: Beginningless but finite (for Bavyas, as it can be severed).
- Sadi-Santa: Beginning with an action and finite (referring to the specific bindings and their termination).
Upadana (Material Cause) and Nimitta (Instrumental Cause): The text clearly defines these crucial philosophical concepts with examples.
Types of Instrumental Causes: Antaranga (internal) and Bahiranga (external) instrumental causes are explained.
Samarth Karana (Effective Cause): The favorable combination of both material and instrumental causes leads to the manifestation of an effect.
Bhavya and Abhavyas: Definitions and characteristics of souls with the potential for liberation (Bhavya) and those without (Abhavyas) are provided.
Classification of Karmas:
- Dravyakarma: The actual karmic matter bound to the soul.
- Bhavakarma: The passions of the soul that lead to karmic binding.
- Ghatikarmas (Enabling Karmas): These four types of karma obscure the soul's inherent qualities:
  1. Jnānavāraṇa (Knowledge-obscuring): Hides knowledge.
  2. Darśanavāraṇa (Perception-obscuring): Hides perception.
  3. Mohanīya (Delusion-causing): Causes delusion and attachment/aversion.
  4. Antarāya (Obstruction): Hinders the soul's strength and abilities.
- Aghātikarmas (Non-Enabling Karmas): These four types of karma do not obscure the soul's fundamental qualities but affect the physical and temporal aspects of its existence:
  1. Vedanīya (Feeling-causing): Causes pleasant or unpleasant sensations.
  2. Āyu (Life-span): Determines the duration of life in a particular realm.
  3. Nāma (Name/Body-forming): Responsible for the formation of the body and its characteristics.
  4. Gotra (Status/Lineage): Determines one's social standing or lineage.

III. Detailed Explanation of Karmas (Pages 13-45):

The book then delves into the specifics of each karma type, often answering questions about their subtypes and the specific qualities they affect:

Ghātī Karmas:
- Jnānavāraṇa: Explained with its five subtypes (Mati, Śruta, Avadhi, Manahparyaya, Kevala Jnana).
- Darśanavāraṇa: Explained with its nine subtypes (Chakshu, Achakshu, Avadhi, Kevala Darshana, and the five types of sleep: Nidra, Nidra-Nidra, Prachala, Prachala-Prachala, Styana-Gruddhi). The distinction between "Jnana" (specific knowledge) and "Darshana" (general perception) is clarified.
- Mohanīya: Detailed breakdown into Darshan Mohaniya (Mithyatva, Samyak-Mithyatva, Samyak Prakriti) and Charitra Mohaniya (Kashayas - 16 types, and Nu-Kashayas - 9 types like Hasya, Rati, etc.). The "doshas" (flaws) associated with Samyak Darshana (Chal, Malin, Agadh) are also explained.
- Antarāya: Explained with its five subtypes (Dana, Labha, Bhog, Upabhog, Virya Antaraya).
Aghātī Karmas:
- Vedanīya: Divided into Sata (pleasant) and Asata (unpleasant).
- Āyu: Four types: Naraka-ayu, Tiryañc-ayu, Manushya-ayu, Deva-ayu.
- Nāma: Extensive coverage of its numerous subtypes (62 in general, 42 in specific "Pinda" categories), including:
  - Gati (Realm of existence: Naraka, Tiryañc, Manushya, Deva)
  - Jati (Type of being: Ekendriya to Panchendriya)
  - Sharira (Types of bodies: Audarika, Vaikriyika, etc.)
  - Ango-pang (Limbs and subsidiary parts)
  - Nirmana (Proper formation of limbs)
  - Bandhana (Binding of body particles)
  - Sanghata (Cohesion of body particles)
  - Samsthana (Body shape: six types)
  - Samhanana (Bone structure: six types)
  - Sparsha (Touch: eight types)
  - Rasa (Taste: five types)
  - Gandha (Smell: two types)
  - Varna (Color: five types)
  - Anupurvi (Continuity of form during transmigration)
  - Agurulaghu (Weight and lightness)
  - Upaghata/Paraghata (Harmful/beneficial appendages)
  - Atapa/Udyota (Heat/Cool light)
  - Ucchvasa/Vihāyogati (Respiration/Movement)
  - Pratyeka/Sadharana (Individual/Collective bodies)
  - Trasa/Sthavara (Movable/Immovable)
  - Subhaga/Durbhaga, Susvara/Dusvara, Shubha/Ashubha (Attractive/unattractive features)
  - Sukshma/Badara (Subtle/Gross)
  - Paryapti/Aparyapti (Fulfillment of bodily needs)
  - Sthira/Asthira (Stability/Instability)
  - Aadeya/Anadeya (Radiance/Lack of radiance)
  - Yashaskirti/Ayashaskirti (Fame/Infamy)
  - Tirthankara (Tirthankara nature)
- Gotra: Divided into Uccha Gotra (high lineage) and Nicha Gotra (low lineage).

IV. Karma Binding and States (Pages 45-63):

Definition of Bandha (Binding): The process by which the soul, driven by passions, attracts and binds karmic particles.
Four Types of Bandha:
1. Prakriti Bandha: The nature or type of karma acquired (e.g., Jnānavāraṇa).
2. Sthiti Bandha: The duration for which the karma remains bound.
3. Anubhaga Bandha: The intensity or potency of the karma's fruit.
4. Pradesha Bandha: The quantity or number of karmic particles bound.
Causes of Bandha: Yoga (activity of mind, speech, and body) is the cause of Prakriti and Pradesha Bandha, while Kashaya (passions) causes Sthiti and Anubhaga Bandha.
Variations of Bandha: Utkrishta (excellent), Anutkrishta (less than excellent), Jaghanya (worst), Ajaghanya (better than worst).
Temporal Aspects of Bandha: Sadi (with beginning), Anadi (without beginning), Dhruva (continuous), Adhruva (intermittent).
Bandha of Specific Karmas: The text details how these temporal aspects apply to different karma types.
Dhrtuvandhi and Adhruva Vandhi: Classification of karmas based on continuous or interrupted binding.
Prakriti Bandha in Relation to Stages (Gunasthana): A detailed breakdown of which karmas cease to be bound at each of the 14 stages of spiritual progress is provided, illustrating the journey towards liberation. This includes the "bandha vichhitti" (cessation of binding) for various karmas at each stage.
Number of Karmas Bound: The text explains how the number of karmas bound changes across the different stages of spiritual development, from 117 in the first stage to none in the final stage.
Number of Karmas Not Bound (Abandha): Similarly, the number of unbound karmas increases as the soul progresses.
Tirthankara Karma Bandha: Specific conditions and stages for binding the Tirthankara nature are discussed.
Āhārak Body and Ango-pānga Bandha: When and where these special karmas are bound.
Samhanana and Rebirth Destinations: The types of bone structure (Samhanana) and their correlation with the realms of rebirth (heaven and hell) are explained.

V. Karma Manifestation and Cessation (Pages 63-117):

Udaya (Manifestation): The process by which bound karma yields its fruits according to time, place, and condition.
Udaya Vichhitti (Cessation of Manifestation): The stages at which the manifestation of specific karmas ceases.
Udaya Tribhangi: The interplay of manifestation, non-manifestation, and cessation of manifestation across the stages.
Udīraṇā (Premature Manifestation): Karma manifesting its fruits before its designated time, often through intense spiritual practice.
Udīraṇā Vichhitti: The stages where premature manifestation ceases.
Udīraṇā Tribhangi: The interplay of premature manifestation, non-premature manifestation, and cessation of premature manifestation.
Sattva (Existence of Bound Karma): The state of karma remaining bound to the soul.
Sattva Vichhitti: The stages where the existence of bound karma ceases.
Sattva Tribhangi: The interplay of existence, non-existence, and cessation of existence of bound karma.
Karma Kṣaya (Destruction of Karma): The process of destroying karma through spiritual practices, primarily occurring during the Kṣapaka Śreṇī (path of destruction).
Upaśama (Subjugation of Karma): Temporarily pacifying the effects of karma through spiritual practices, primarily during the Upaśama Śreṇī (path of subjugation).
Udbelanā (Transformation of Karma): The process where one type of karma transforms into another, often to avoid its adverse effects.
Kṣaya of Specific Karmas: The stages at which various karmas are destroyed are meticulously detailed.
Number of Karmas in Each Stage: The text provides detailed lists of the number of karmas bound, unbound, manifesting, not manifesting, and existing at each of the 14 spiritual stages.
Nature of Anubhaga (Intensity): Explains how the intensity of karmic fruit is determined by the nature of passions (Kashaya) during binding, using analogies like vines, wood, bones, and stones.
Ābādhā (Latency Period): The time duration between karmic binding and its first manifestation.
Karma Transformation (Saṅkramaṇa): How the particles of one karma can transform into another, with specific rules and limitations.
Ten Karma States (Karaṇa): Bandha, Utkarṣaṇa (increase), Saṅkramaṇa (transformation), Apakarṣaṇa (decrease), Udīraṇā, Sattva, Udaya, Upaśama (subjugation), Nidhiti (immutability in certain states), and Nikācana (unalterable state).
Causes of Specific Karmas: The text lists the contributing factors or causes ("pratyaya") for the binding of various karmas, such as different types of passions, activities, and intentions.
Time Measurement: Definitions of key Jain time units like Muhurta, Antarmuhurta, Āvalī, Shvasa, Sagara, Palya, etc., are provided.
Cyclic Time: Explanation of Utsarpiṇī (ascending cycle of time) and Avsarpiṇī (descending cycle of time) and their divisions.

III. Visual Aids (Diagrams):

The text includes diagrams (Chitra) illustrating the following:

Bandha Tribhangi: The three states of binding, cessation of binding, and non-binding across the 14 Gunasthānas.
Udaya Tribhangi: The three states of manifestation, cessation of manifestation, and non-manifestation across the 14 Gunasthānas.
Sattva Tribhangi: The three states of existence, cessation of existence, and non-existence of bound karma across the 14 Gunasthānas.

In essence, "Karananuyoga Part 2" serves as a detailed and systematic guide to understanding the mechanics of karma in Jainism, presented in an accessible question-and-answer format. It meticulously explains the types of karmas, their binding, manifestation, destruction, and the intricate processes involved as the soul progresses through the spiritual path.