Karm Ki Gati Nyari Part 05

This Jain text, "Karm Ki Gati Nyari Part 05" by Arunvijay, published by Jain Shwetambar Tapagaccha Sangh Atmanand Sabha, is the fifth part of a series of lectures on Jain philosophy, specifically focusing on the concept of Karma. The book elaborates on the Jñānāvaraṇīya Karma (Knowledge-obscuring Karma) and its impact on an individual's spiritual progress, leading to the ultimate goal of Kevala Jñāna (Omniscience).

Here's a comprehensive summary of the key themes and concepts discussed in the text:

1. The Importance of Knowledge (Jnana):

• The text begins by extolling the virtues of knowledge, citing scriptures that highlight its indispensable role in discerning right from wrong (Kṛtya and Akṛtya), practicing pure conduct (Chāritra), and ultimately achieving liberation (Moksha).
• Knowledge is likened to a third eye, a sun that dispels the darkness of ignorance and misconception, and an unassailable treasure.

2. The Prevalence of Ignorance:

• A significant portion of the text addresses the vast majority of beings in the universe who are ignorant (Ajñānī) rather than knowledgeable (Jñānī). This is illustrated by comparing the numbers of the ignorant to the knowledgeable, the suffering to the happy, the sinful to the virtuous, and the deluded (Mithyātvī) to the rightly-believing (Samyaktvī).
• The root cause of ignorance is identified as the obscuring effect of Jñānāvaraṇīya Karma.

3. The Binding of Jñānāvaraṇīya Karma:

• The text details various unfavorable activities (Pap Pravṛtti) that lead to the binding of Jñānāvaraṇīya Karma. These include:
  • Opposing learned and virtuous individuals: Acting against or harboring animosity towards those with knowledge.
  • Concealing knowledge (Nihnav Vṛtti): Denying one's knowledge or the knowledge of others.
  • Falsehood (Mṛṣāvāda): Speaking lies.
  • Harm to knowledge and knowledge-holders: Destroying or harming scriptures, knowledge-related tools, and learned individuals.
  • Disrespect and contempt for knowledge and knowledge-holders: Showing disrespect to scriptures, tools, or individuals possessing knowledge.
  • Hindrance to learning (Antarāya): Preventing others from studying or practicing knowledge.
  • Excessive disrespect and false accusations: Blatantly insulting, falsely accusing, or spreading malicious rumors about learned individuals.
  • Disrespectful use of scriptures: Sitting on them, using them for improper purposes, or burning them.
  • Selling scriptures for livelihood: Disposing of religious texts for monetary gain.
  • Not protecting scriptures: Failing to safeguard religious texts.

4. The Consequences of Jñānāvaraṇīya Karma:

• The text vividly describes the severe punishments for binding Jñānāvaraṇīya Karma, which manifest as various afflictions in this life and future lives:
  • Impaired or lost sensory organs: Birth as blind, mute, deaf, or with deformities in facial features.
  • Mental and intellectual deficiencies: Mental illness, lack of intelligence, inability to concentrate, difficulty in understanding, or poor memory.
  • Inability to learn or retain knowledge: Lack of interest in studies, forgetting what is learned, or developing a dull intellect.
  • Physical ailments: Skin diseases like leprosy, itching, or paralysis.
  • Loss of reasoning and discrimination: Becoming foolish, senseless, or acting without discretion.
  • Overall suffering and pitiable state: A life filled with misery due to the inability to understand and act wisely.

5. Types of Jñānāvaraṇīya Karma:

• The text explains that there are five types of knowledge in Jainism: Mati Jñāna, Śruta Jñāna, Avadhi Jñāna, Manaḥparyaya Jñāna, and Kevala Jñāna.
• Correspondingly, there are five types of Jñānāvaraṇīya Karma that obscure these specific types of knowledge.
  • Mati Jñānāvaraṇīya Karma: Obscures knowledge gained through senses and mind (Mati Jñāna). It has 340 sub-types, reflecting the various ways Mati Jñāna can be affected.
  • Śruta Jñānāvaraṇīya Karma: Obscures knowledge gained from scriptures or teachings (Śruta Jñāna). It also has various sub-types, similar to Śruta Jñāna itself.
  • Avadhi Jñānāvaraṇīya Karma: Obscures Avadhi Jñāna (clairvoyance or knowledge of subtle objects within a limited space-time).
  • Manaḥparyaya Jñānāvaraṇīya Karma: Obscures Manaḥparyaya Jñāna (telepathy or knowledge of others' thoughts).
  • Kevala Jñānāvaraṇīya Karma: Obscures Kevala Jñāna (omniscience).

6. The Path to Overcoming Jñānāvaraṇīya Karma: Jñānāchāra:

• The text emphasizes the importance of Jñānāchāra (Right Conduct in Knowledge) as the means to overcome Jñānāvaraṇīya Karma. This involves a virtuous approach to acquiring and respecting knowledge.
• Eight types of Jñānāchāra are detailed:
  1. Kāla (Proper Time): Studying at appropriate times.
  2. Vinaya (Humility): Showing respect and humility towards teachers and scriptures.
  3. Bahumāna (High Regard): Valuing knowledge, scriptures, and those who possess them.
  4. Upadhāna (Preparation): Engaging in specific austerities and practices to qualify for studying scriptures.
  5. Anihnavana (Not Concealing): Openly sharing and not hiding knowledge or principles.
  6. Vyanjana (Correct Pronunciation/Script): Using pure speech and correct script.
  7. Artha (Correct Meaning): Understanding and conveying the true meaning of scriptures.
  8. Tadubhaya (Both Word and Meaning): Possessing knowledge of both the scripture's words and their meanings.

7. The Detrimental Impact of Jñānātichāra (Abuse of Knowledge):

• The text contrasts Jñānāchāra with Jñānātichāra (Transgression in Knowledge), which leads to the binding of Jñānāvaraṇīya Karma. This includes studying at inappropriate times, disrespecting teachers or scriptures, misinterpreting scriptures, and ridiculing learned individuals.

8. Stories and Examples:

• The book is rich with illustrative stories and examples to convey its points:
  • A story of a scholar who, envious of his less industrious brother's apparent happiness, briefly considered renouncing his studies but was ultimately guided by the inherent value of knowledge.
  • The story of Acharya Hemchandrasuri, who, from a young age, displayed extraordinary intellect and devotion to knowledge, eventually becoming a renowned scholar.
  • The story of Acharya Haribhadrasuri, who, despite his advanced age, embraced Jainism and authored numerous scriptures.
  • The tale of Mahamahopadhyaya Yashovijayji Maharaj, whose sharp intellect was evident even in childhood.
  • Examples of great scholars like Arya Vajraswami, Hemchandracharya, Acharya Haribhadrasuri, and Mahamahopadhyaya Yashovijayji Maharaj, showcasing exceptional intelligence and dedication to knowledge.
  • The importance of utilizing and nurturing one's intelligence through consistent study and contemplation, comparing it to maintaining a sharp tool.
  • The distinction between Svamati (Self-Intelligence) and Shastramati (Scripture-based Intelligence), advocating for reliance on scripture-based understanding.
  • Detailed explanations of the sub-types of Mati Jñāna and Śruta Jñāna, and their corresponding obscuring Karmas.
  • The story of a muni who attained Avadhi Jñāna (clairvoyance) through karmic merit but lost it due to a moment of inappropriate laughter, highlighting the fragility of knowledge gained through karmic fruition.
  • The narrative of Anand Shravaka, a lay follower, who attained Avadhi Jñāna and Avadhi Darśana, and the interaction with Lord Gautam Swami regarding the extent of his knowledge.
  • The nature of Manaḥparyaya Jñāna (telepathy), explaining its rarity and association with ascetics in higher stages of spiritual practice, and the misconception that it can be attained by laypersons.
  • The profound nature of Kevala Jñāna (omniscience), its attainment through the complete destruction of all four soul-harming karmas (Ghāti Karmas), and the fact that it can be attained by both men and women.
  • Numerous examples of individuals, including Mahavir Swami, Rishabhdev, Bharat Chakravarti, Bahubali, and others, who attained Kevala Jñāna through intense spiritual practices.

9. Classification of Knowledge and Karma:

• The text delves into the classification of knowledge and its relation to Karma, including:
  • Pramāṇa (Means of Knowledge): Discussing various types of knowledge acquisition like Pratyaksha (Direct Perception) and Paroksha (Indirect Perception), and their sub-categories.
  • Self-Contained Knowledge (Samsvedya): The concept that true knowledge is inherent to the soul and not externally derived.
  • Four Ghāti Karmas: Jñānāvaraṇīya, Darśanāvaraṇīya, Mohaniya, and Antarāya Karmas, which obscure the soul's inherent qualities.
  • The process of attaining Kevala Jñāna: Emphasizing the necessity of eradicating all four Ghāti Karmas, with Mohaniya Karma being particularly potent.

10. The Role of Good Conduct and Austerity:

• The text highlights the significance of Jñānāchāra and various forms of Tapas (Austerities), such as Prāyambila, in shedding karmic layers and enhancing knowledge.
• The importance of scripture preservation and dissemination through libraries and printing is also discussed as a form of Jñānāchāra.

Overall Message: The central message of "Karm Ki Gati Nyari Part 05" is the profound impact of Jñānāvaraṇīya Karma on an individual's life and spiritual journey. It underscores the importance of cultivating knowledge through righteous conduct, respect for learning, and diligent practice. The text aims to guide readers towards understanding the causes of ignorance and the path to overcoming it, ultimately leading to the realization of the soul's true, omniscient nature. The vivid examples and stories serve as powerful reminders of the consequences of karmic actions and the rewards of spiritual discipline.