Karm Prakrutiya Aur Unka Jivan Ke Sath Sambandh

Here's a comprehensive summary of the Jain text "Karm Prakrutiya aur Unka Jivan ke Sath Sambandh" by Shreechand Golecha, based on the provided PDF pages:

The book "Karm Prakrutiya aur Unka Jivan ke Sath Sambandh" (Karmic Dispositions and Their Relationship with Life) by Shreechand Golecha delves into the nature of karmas (actions and their consequences) in Jainism and how they influence human life. The core principle explained is that "Bhog" refers to the experience of happiness and sorrow through actions of mind, speech, and body. The "Samskaras" (impressions) that are imprinted on the soul due to experiencing these "Bhog" are called "Karma". The manifestation of these impressions in subsequent lives is known as "Karmoday" (karmic fruition).

The text then systematically explains the eight main types of karmas and their various sub-categories, highlighting their connection to worldly desires and sensory experiences.

1. Jnanaavarniya Karma (Knowledge-Veiling Karma): This karma obstructs true knowledge. It is divided into five types: * Matijnanaavarniya: The false intellect that derives pleasure from sensory objects, hindering the renunciation of these pleasures. * Shrutajnanaavarniya: Attachment to sensory pleasures, which prevents control over sensual desires. * Avadhijnanaavarniya: The lack of even partial self-knowledge regarding the reality of sensual desires and inclinations. * Manahparyaya-jnanaavarniya: The inability to detach from the taste and enjoyment of sensory pleasures, leading to endless desires. * Kevalajnanaavarniya: The persistent influence of destructive karmas on the mind, preventing complete knowledge.

2. Darshanaavarniya Karma (Perception-Veiling Karma): This karma obstructs right perception and is categorized into six types: * Chakshudarshanaavarniya: Establishing a connection with visible sensory objects under the influence of sensual desires. * Achakshudarshanaavarniya: Developing an interest or taste in the objects with which a connection has been established. * Avadhidarshanaavarniya: The inability to experience the various states arising from the previous two types of perception. * Kevaladarshanaavarniya: Characterized by mental attachment. * Nidra (Sleep): A general state of unconsciousness due to interest in sensory pleasures, leading to forgetfulness. * Prachala (Fainting/Unconsciousness): The inability to avoid falling into a state of unconsciousness repeatedly. * Nidra-nidra (Deep Sleep): A constant longing for sensory pleasures. * Prachala-prachala (Deep Fainting): The inability to control the desire for pleasures. * Styanagruddhi (Deep Attachment to Sleep/Pleasure): An intense desire for sensory pleasures that leads to forgetting oneself.

3. Vedaniya Karma (Feeling-Producing Karma): This karma relates to experiencing happiness or sorrow. It is of two types: * Asata Vedaniya: Experiencing unpleasantness related to sensory objects. * Sata Vedaniya: Experiencing pleasantness related to sensory objects.

4. Mohaniya Karma (Delusion-Producing Karma): This karma leads to delusion and is divided into two main categories: * Darshan Mohaniya (Perception Delusion): The influence of delusion on sensual pursuits. It manifests in three ways: * Mithyatva Mohaniya: A constant engagement with pleasures and a longing for future pleasures. * Samkyamithyatva Mohaniya: Knowing that sensory pleasures are inappropriate but being unable to abstain from them and still finding enjoyment in them. * Samktva Mohaniya: Even after adopting a renunciatory path, not being completely free from worldly pleasures. * Charitra Mohaniya (Conduct Delusion): Engaging in sensual pursuits due to the presence of passions (anger, pride, deceit, greed). It is further divided into: * Anantanubandhi: Sensual states influenced by false belief. * Apratyakhyana: The absence of renunciation. * Pratyakhyanavaran: Various stages of renunciation until the destruction of passions. * Sanjvalan: Mild passions, the inability to abstain from the four primary urges: food, fear, sex, and possession. * Krodha (Anger): Becoming agitated when desires arise. * Mana (Pride): The desire for sensory pleasures residing in the mind, manifesting as ego. * Maya (Deceit): Engaging in sensual pursuits. * Lobha (Greed): The persistent craving for pleasures.

*   **Nokashayas (Minor Passions):** These are supporting factors to the main passions and prevent their complete destruction. There are six types:
    *   **Rati:** The pleasure experienced during the enjoyment of pleasures.
    *   **Hasa:** The joy derived from that pleasure.
    *   **Arati:** Mental distress due to the persistence of desires.
    *   **Shoka:** Grief accompanied by distress.
    *   **Bhaya:** Fear of the destruction of the means of pleasure.
    *   **Jugupsa:** The desire to protect the means of pleasure or aversion towards things that might lead to their destruction.
    *   **Purusha Veda:** Experiencing pleasures in a general way.
    *   **Stri Veda:** Sensual pursuits with attachment and passion.
    *   **Napunsaka Veda:** Engaging in pleasures with characteristics of delusion.

5. Ayush Karma (Lifespan Karma): This karma determines the duration of life and is influenced by all other karmic dispositions. It is described in four types: * Narakayu (Hellish Lifespan): Characterized by intense desire for sensory pleasures, constant unrest, and immersion in dissatisfaction and grief. * Tiryan-ayu (Animal Lifespan): Life driven by sensory pursuits, which can, with the awakening of discernment, move towards renunciation. * Manushya Ayu (Human Lifespan): Life characterized by firm resolve, enabling full engagement in either pleasure or renunciation. * Dev Ayu (Celestial Lifespan): A tendency towards renunciation, yet an inability to be free from desires.

6. Nama Karma (Name Karma): This karma manifests the effects of destructive karmas on the mind, senses, and body, influencing the type of actions performed and their sequence, ultimately driving towards sensory pursuits. The text explains various sub-types of Nama Karma: * Gati Nama Karma: Activity of the mind. * Jati Nama Karma: Activity of the senses (five types based on the number of senses). * Sharira Nama Karma: Functioning of the body's organs (five types: Audarik, Vaikriya, Aharaka, Taijasa, Karmna). * Bandhana Nama Karma: The binding of these five types of bodies to each other. * Sanghatan: The combined working capacity of the five bodies. * Sansthana: The effect of combined working capacity on life (six types: Hundak, Vaman, Kubjak, Svadhi, Nyagrodh Parimandal, Samachaturasra), indicating the nature of one's physical form and inclinations. * Angopanga: The formation of limbs and sub-limbs influenced by the Sansthana. * Samhanan: The power of action of Angopanga (six types: Vajra-rishabhanaracha, etc.), indicating inner strength and determination. * Varna, Gandha, Rasa, Sparsha: Engagement with the objects of the five senses according to Samhanan. * Gatyapoorvo: Impressions of engaging with sensory objects with varying intensity. * Vihayogati: Impressions of moving from the inauspicious to the auspicious or vice versa. * Agurulaghu: Manifestation of the soul's quality of being neither too heavy nor too light. * Upaghat: The senses interacting with sensory objects after karmic awareness. * Paraghat: Being attracted towards sensory objects after interaction. * Ucchvas: Eagerness to obtain sensory objects due to attraction. * Pratapa: The arising of desire to experience upon eagerness, causing bodily heat. * Udyota: Readiness or eagerness to fulfill manifest desires. * Trasa, Sthavara, Ashubha, Shubha: External activity of senses in Upaghat state (Trasa), internal movement (Sthavara), impressions of engaging in auspicious or inauspicious states. * Badar, Sukshma, Subhaga, Dubhaga: External activity in Paraghat state (Badar), internal impressions (Sukshma), impressions of controlling (Subhaga), and not controlling (Dubhaga). * Paryapta Aparyapta, Susvara Dusvara: Eagerness to experience pleasures sufficiently or insufficiently (Paryapta Aparyapta), moving towards auspicious or inauspicious in that state (Susvara Dusvara). * Pratyeka Sadharana, Aadheya Anadheya: Individual desire for each object (Pratyeka), general desire (Sadharana), not having desires (Aadheya), having desires (Anadheya). * Sthira Asthira, Yashkirti Ayashkirti: Activity according to impressions in Udyota state (Asthira), not engaging in pleasures (Sthira), engaging in auspicious activities (Yashkirti), not controlling the mind (Ayashkirti). * Nirmana: Regulating the aforementioned dispositions. * Tirthankara: The tendency to transcend these dispositions.

7. Gotra Karma (Status Karma): The influence of the combined power of all preceding karmic sub-categories on bodily actions. Good bodily actions lead to Uchcha Gotra (high status), while bad actions lead to Neecha Gotra (low status).

8. Antaraya Karma (Obstruction Karma): This karma arises when there is fruition of Ayush, Nama, and Gotra karmas, leading to the generation of desires. * Danantaraya: Desire to obtain pleasures. * Labhantaraya: Interest in pleasures. * Bhogaantaraya: Desire to experience pleasures. * Upabhogaantaraya: Recurring desire or craving to enjoy pleasures. * Viryantaraya: The tendency to exert effort towards pleasures. * When the desire or craving for experiencing pleasures ceases, Antaraya karma is destroyed.

Key Reinterpretation by the Author: The book highlights a departure from traditional interpretations. The author posits that physical attributes like lightness, heaviness, hardness, softness, strength, weakness, beauty, ugliness, skin color, fragrance, and taste are not directly caused by karmic bondage. Instead, the tendencies and activities of the senses and mind are the root causes of karmic bondage. Similarly, the duration of life is not merely a result of karmic bondage; rather, it is a life stage. The acquisition or non-acquisition of objects for enjoyment is generally termed as "Antaraya" (obstruction) but is not considered "Antaraya Karma" itself.

The text concludes with a devotional song emphasizing the pursuit of self-realization, detachment from passions, and the ultimate attainment of the liberated state.