Karm Ki Gati Nyari Part 07

Here's a comprehensive summary of the Jain text "Karm Ki Gati Nyari Part 07" by Arunvijay, based on the provided pages:

This book is the seventh part of a series titled "Karm Ki Gati Nyari" (The Nature of Karma is Peculiar), authored by P. Muni Shri Arunvijayji Maharaj. It is published by Jain Shwetambar Tapagaccha Sangh Atmanand Sabha and is intended for private and personal use. The text appears to be transcribed from lectures given in Jaipur.

Core Theme: Understanding Karma and the Path to Liberation

The book delves deeply into the nature of karma in Jainism, particularly focusing on the Mohaniya Karma (delusory karma) and the concept of Samyaktva (right faith/perception). It explains how these karmas bind the soul and obscure its true nature, and how achieving Samyaktva is the crucial first step towards liberation.

Key Concepts Discussed:

1. The Eight Karmas (Ashta Karma):

   • The text begins by referencing the Uttaraadhyayan Sutra, specifically the chapter on Karma Prakriti, which outlines the eight principal karmas.
   • The order of these karmas is presented as: Gyanavaraniya (knowledge-obscuring), Darshanavaraniya (perception-obscuring), Vedaniya (feeling-producing), Mohaniya (delusion-producing), Ayushya (lifespan), Namakarma (name-producing), Gotra (lineage), and Antaraya (obstacle-creating).
   • The order is explained based on the soul's essential qualities: knowledge and perception are primary (hence Gyanavaraniya and Darshanavaraniya first), followed by the experience of pleasure/pain (Vedaniya), the influence of passions leading to delusion (Mohaniya), the duration of life in a particular state (Ayushya), the characteristics of the physical form (Namakarma and Gotra), and finally, the obstruction of abilities (Antaraya).

2. Ghāti and Aghāti Karmas:

   • The eight karmas are categorized into four Ghāti (destructive) karmas and four Aghāti (non-destructive) karmas.
   • Ghāti Karmas: Gyanavaraniya, Darshanavaraniya, Mohaniya, and Antaraya. These directly affect the soul's essential qualities (knowledge, perception, power, and conduct).
   • Aghāti Karmas: Vedaniya, Ayushya, Namakarma, and Gotra. These affect the soul's worldly conditions and physical existence.

3. Mohaniya Karma - The Core Focus:

   • The book dedicates significant attention to Mohaniya Karma, describing it as the primary cause of delusion and attachment to worldly objects.
   • Analogy of Alcohol (Madya): Mohaniya Karma is powerfully likened to alcohol. Just as alcohol intoxicates and causes distorted perceptions and irrational behavior, Mohaniya Karma makes the soul attach to non-soul objects, forget its true nature, and engage in behaviors driven by passion and delusion.
   • "Main Aur Mera" (I and Mine): The pervasive tendency of worldly beings to identify with "I" and "mine" is identified as the core manifestation of Mohaniya Karma. This possessive attitude leads to attachment, aversion, and the cycle of suffering.
   • Impact on the Soul's Qualities: Mohaniya Karma obscures the soul's innate qualities like pure conduct (Ananta Charitra), causing it to fall into states of delusion and ignorance, forgetting its inherent bliss and equanimity.

4. The Two Main Divisions of Mohaniya Karma:

   • Darshan Mohaniya Karma (Perception Delusion Karma): This primarily affects the soul's right perception (Samyaktva). It leads to delusion about reality, doubt, and attachment to false doctrines.
     • Sub-types:
       • Mithyatva Mohaniya: Utter delusion and false belief.
       • Mishra Mohaniya: Mixed perception, a blend of right and wrong.
       • Samyaktva Mohaniya: Affects right perception, causing doubt or blemishes.
     • Causes of Darshan Mohaniya: The text lists various causes, including preaching wrong paths, concealing the truth, misappropriating wealth meant for religious purposes, disrespecting deities, enlightened beings (Arhants), scriptures, the Holy Order (Sangh), and critiquing or denigrating them.
   • Charitra Mohaniya Karma (Conduct Delusion Karma): This affects the soul's right conduct. It is responsible for passions (Kashayas) and sub-passions (Nokashayas).
     • Sub-types: 16 Kashayas and 7 (or 9) Nokashayas, totaling 25 sub-categories.

5. The Ten Types of Mithyatva (False Belief):

   • The book elaborates on ten specific forms of Mithyatva that manifest as mistaken beliefs and perceptions:
     1. Seeing unrighteousness as righteousness.
     2. Seeing righteousness as unrighteousness.
     3. Considering the right path as wrong.
     4. Considering the wrong path as right.
     5. Mistaking the unvirtuous for the virtuous (e.g., worldly people as Gurus).
     6. Mistaking the virtuous for the unvirtuous.
     7. Believing the non-soul (Ajiva) to be the soul (Jiva).
     8. Believing the soul to be non-soul.
     9. Considering the existent as non-existent.
     10. Considering the non-existent as existent.
   • These are further broken down into five types of Mithyatva: Abhigrahik (dogmatic adherence), Anabhigrahik (indiscriminate acceptance), Abhiniveshik (stubbornly holding to one view), Sanshayik (doubtful), and Anabhogik (ignorant).
   • It also details six types of Mithyatva based on worldly (Laukik) and transcendental (Lokottar) perspectives concerning deities, gurus, and holy days.

6. Samyaktva - The Path to Right Understanding:

   • Definition: Samyaktva is defined as firm faith in the true nature of reality (Tattvartha Shraddhan). It's about seeing things as they truly are.
   • The Nine Tattvas: The book outlines the fundamental principles (Tattvas) of Jainism: Jiva (soul), Ajiva (non-soul), Ashrava (influx of karma), Bandha (bondage of karma), Samvara (cessation of karma), Nirjara (shedding of karma), and Moksha (liberation). Some traditions include Punhya (merit) and Paap (demerit) as distinct Tattvas, making it nine.
   • Importance: Samyaktva is presented as the gateway to liberation. Without right faith, one cannot progress on the spiritual path.
   • Three Pillars of Samyaktva: Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra) are essential for Moksha.

7. The Three Karanas (Stages of Spiritual Progress):

   • The text explains the process of achieving Samyaktva through three stages of spiritual endeavor:
     • Yatha Prakriti Karana: The initial effort to reduce the intensity of karmas and draw closer to the "granthi" (knot of passions).
     • Apurva Karana: A unique and unprecedented effort to break the knot of passions (Mohaniya Karma).
     • Anivrutti Karana: The final stage of unwavering resolve to achieve Samyaktva and prevent falling back into delusion.

8. The Journey of the Soul:

   • The book describes the soul's journey through countless cycles of birth and death (ananta pudgal paravarta).
   • The concept of Bhavyatva (potential for liberation) and Abhavyatva (lack of potential for liberation) is discussed.
   • The soul's progress is illustrated with analogies of ants on a hill, or river stones being smoothed by water, emphasizing the gradual purification process.

9. Types of Samyaktva:

   • The text categorizes Samyaktva in various ways:
     • By Number: One-type (faith in Tattvas), two-types (Nisarga - natural, Adhigam - acquired through teaching), three-types (Kashay-based: Upashamik, Kshayopashamik, Kshayik), four-types (incorporating Svadana), and five-types (including Vedak).
     • By Cause: Nisarga (natural faith) and Adhigam (faith through external guidance).
     • By Reality: Nischay (ultimate spiritual realization) and Vyavahar (conventional practice).
     • By Substance: Dravya (general belief) and Bhava (deep, realized faith).
     • By Nature: Paudgalik (karma-induced) and Apodgalik (soul's innate purity).
     • Ten Types of Samyaktva: Based on different kinds of faith/inclination: Nisarga (natural), Upadesh (instructional), Agya (obedience), Sutra (scriptural), Beej (seed-like, foundational), Adhigam (learned), Vistar (elaborate), Kriya (action-oriented), Sankshipt (concise), and Dharma (righteousness-oriented).

10. The Significance of Samyaktva:

    • Samyaktva is described as the "seed" of liberation.
    • It brings about an unexplainable joy, likened to a blind person regaining sight or a parched traveler finding cool shade and water.
    • It clarifies one's vision, allowing the soul to see the true nature of reality, the Dev-Guru-Dharma.
    • The book highlights the importance of experiencing Samyaktva early in one's spiritual journey, as it determines the number of future births before liberation.
    • The examples of historical figures like King Shrenik, Queen Sulsha, King Harishchandra, and King Kumarpal are used to illustrate the power and transformative nature of Samyaktva.

11. The Difference Between Blind Faith and Right Faith:

    • Blind faith (Andha Shraddha) is based on miracles, desires for worldly gains (wealth, children, status), and attachment to specific gurus or traditions without true understanding.
    • Right faith (Samyak Shraddha) is rooted in true knowledge of the Tattvas, gained through the teachings of omniscient beings (Jineshwara) and followed with logical reasoning and discernment.

12. The Role of God, Guru, and Dharma:

    • The book emphasizes that true faith is in the Tattvas themselves, as expounded by the omniscient Jineshwara.
    • Deities are identified as the omniscient, passion-free Arhats.
    • Gurus are those who follow the path shown by the omniscient ones and guide others accordingly.
    • Dharma is the path of liberation as taught by the omniscient Jineshwara.
    • The text warns against sectarianism and following leaders blindly without verifying their teachings against universal truths.

Overall Message:

"Karm Ki Gati Nyari Part 07" serves as a profound guide to understanding the intricate workings of Jain karma, particularly the pervasive influence of Mohaniya Karma. It strongly advocates for the attainment of Samyaktva as the essential first step towards spiritual progress and eventual liberation. The book stresses the importance of right knowledge, right faith, and right conduct, urging readers to cultivate discernment, shed delusion, and follow the path illuminated by the omniscient Jineshwara. The ultimate goal is to recognize the soul's true, pure nature and attain the state of eternal bliss and freedom.