Karm Ka Bhed Prabhed - Book Summary

Here's a comprehensive summary of the provided Jain text, "Karm ka Bhed Prabhed" by Rameshmuni:

The book "Karm ka Bhed Prabhed" by Rameshmuni delves into the fundamental principles of Jain karma theory, explaining its various classifications and their impact on the soul.

Core Concepts:

Two Main Types of Karma:
- Dravya Karma (Material Karma): This refers to the subtle, material particles (pudgala paramanu) that attach to the soul.
- Bhava Karma (Psychic Karma): This refers to the mental states, specifically attachment (raga) and aversion (dvesha), that arise in the soul due to its association with dravya karma.
Innate Cycle: The text emphasizes an eternal, beginningless cycle between dravya karma and bhava karma, where each leads to the other, much like the cycle of a seed and a tree. The soul, through its actions and mental states, attracts and binds these material karmic particles.

The Eight Primary Karmas:

The text then details the eight primary types of karma that influence the soul's worldly experiences and its journey towards liberation. These are categorized based on their impact on the soul's intrinsic qualities:

I. Four Ghatiya (Destructive) Karmas: These karmas obscure or "destroy" the soul's innate, perfect qualities.

Jnana-avaraniya Karma (Knowledge-obscuring Karma): This karma covers the soul's perfect knowledge (Kevala Jnana). It hinders the soul's ability to know all things comprehensively. It is further divided into five sub-types:
- Mati-jnana-avaraniya (Perceptual knowledge-obscuring)
- Shruta-jnana-avaraniya (Scriptural knowledge-obscuring)
- Avadhi-jnana-avaraniya (Intuitive knowledge-obscuring)
- Manah-paryaya-jnana-avaraniya (Mind-reading knowledge-obscuring)
- Kevala-jnana-avaraniya (Absolute knowledge-obscuring) These are further classified as Desh-ghati (partially destructive) and Sarva-ghati (completely destructive).
Darshana-avaraniya Karma (Perception-obscuring Karma): This karma obscures the soul's perfect perception (Kevala Darshana), which is the ability to know the general nature of things. It hinders the soul's capacity to grasp the common characteristics of objects. It has the following sub-types:
- Chakshu-darshana-avaraniya (Sense-vision perception-obscuring)
- Achakshu-darshana-avaraniya (Non-sense vision perception-obscuring)
- Avadhi-darshana-avaraniya (Intuitive perception-obscuring)
- Kevala-darshana-avaraniya (Absolute perception-obscuring)
- Nidra (Sleep)
- Nidra-nidra (Deep Sleep)
- Prachala (Drowsiness)
- Prachala-prachala (Deep Drowsiness)
- Styanrddhi (Lethargy) These are also classified as Desh-ghati and Sarva-ghati.
Mohaniya Karma (Delusion-inducing Karma): This is considered the most powerful karma, acting like a king among karmas. It generates delusion, attachment, and aversion, clouding the soul's judgment and preventing the manifestation of pure, detached states (Vitaraag Bhav). It leads to experiencing things as one's own when they are not. It is divided into two main types:
- Darshana-Mohaniya (Perception Delusion): This causes fundamental wrong beliefs. It has three sub-types:
  - Mithyatva Mohaniya (False Belief): Sarva-ghati.
  - Samyaktva Mohaniya (Right Belief): Desh-ghati.
  - Mishra Mohaniya (Mixed Belief): Sarva-ghati.
- Charitra-Mohaniya (Conduct Delusion): This disrupts the soul's virtuous conduct. It is further divided into:
  - Kashaya Mohaniya (Passions): Sixteen types (four levels of anger, pride, deceit, and greed). The text explains the impact of each level: Ananta-anubandhi (causes infinite wandering), Apratyakhyananavaran (prevents partial renunciation), Pratyakhyananavaran (prevents complete renunciation), and Samjvalana (prevents perfect conduct).
  - Noka-shaya Mohaniya (Minor Passions): Nine types (laughter, attachment, aversion, fear, sorrow, disgust, feminine sex-desire, masculine sex-desire, neuter sex-desire).
  - Of these, the Samjvalana Kashayas and Noka-shayas are Desh-ghati, while the remaining twelve are Sarva-ghati.
Antaraya Karma (Obstruction Karma): This karma obstructs the soul's natural capacity for giving, gaining, enjoying, and exerting energy. It creates obstacles in experiencing one's potential. It has five sub-types:
- Dana-antaraya (Obstruction to Charity)
- Labha-antaraya (Obstruction to Gain)
- Bhoga-antaraya (Obstruction to Enjoyment of transient things)
- Upabhoga-antaraya (Obstruction to Enjoyment of lasting things)
- Virya-antaraya (Obstruction to Energy/Strength) These are further categorized as Pratyutpanna Vinashee (immediately destructive) and Pihita Agami Path (obstructing future progress).

II. Four Aghatiya (Non-Destructive) Karmas: These karmas do not directly destroy the soul's inherent qualities but influence its physical existence and circumstances.

Vedaniya Karma (Feeling-inducing Karma): This karma determines the experiences of pleasure and pain. It is of two types:
- Saata Vedaniya (Pleasant Feeling): Leads to happiness and pleasant experiences. It has eight sub-types related to pleasant sounds, forms, smells, tastes, touches, and mental, vocal, and physical happiness.
- Asaata Vedaniya (Unpleasant Feeling): Leads to suffering and unpleasant experiences. It also has eight sub-types related to unpleasant sensory experiences and mental, vocal, and physical distress. The text uses the analogy of a sword coated with honey for Saata Vedaniya (sweetness on the sharp edge) and the cutting of the tongue for Asaata Vedaniya.
Ayushya Karma (Lifespan Karma): This karma determines the duration of a soul's life in a particular existence. It binds the soul to a specific lifespan in one of the four realms (hellish beings, animals, humans, or celestial beings). It is compared to a prison sentence, where the soul is confined for a fixed period. It has four sub-types:
- Narakayu (Lifespan in hellish realms)
- Tiryan-chayu (Lifespan in animal realms)
- Manushya-ayu (Lifespan in human realms)
- Devayu (Lifespan in celestial realms)
Nama Karma (Name/Body-determining Karma): This karma is responsible for the physical form, features, and characteristics of a being. It determines the type of body, senses, complexion, voice, etc. It is like a painter who creates various forms. It has numerous sub-classifications, with the text mentioning 42, 93, 71, or 103 sub-types depending on the classification. These include sub-types related to species (hellish, animal, human, celestial), body type, senses, strength, lifespan, color, smell, taste, touch, etc. It can be Shubha Nama Karma (auspicious, resulting in positive attributes) or Ashubha Nama Karma (inauspicious, resulting in negative attributes).
Gotra Karma (Status/Clan-determining Karma): This karma determines the social status or lineage into which a soul is born. It is divided into:
- Uchcha Gotra Karma (High Status): Leads to birth in noble families known for righteousness and virtue.
- Neecha Gotra Karma (Low Status): Leads to birth in families known for unrighteousness and vice. The text notes that maternal lineage determines "jati" (species/birth type) and paternal lineage determines "gotra" (lineage/clan). The karma is compared to a potter who creates various pots, some revered and others discarded.

Key Takeaways and Conclusion:

The book emphasizes that understanding these karmic principles is crucial for spiritual development. The soul's spiritual evolution is directly linked to the weakening and eventual dissolution of moha (delusion, attachment, aversion). When moha diminishes, the soul gains bheda-vijnana (discriminative knowledge) and can realize its true self, the soul distinct from the physical body, leading to the manifestation of the inherent divine qualities. The text concludes by highlighting the immense depth and richness of Jain literature concerning karma, positioning it as a significant contribution to world literature.