Karma Sahitya Ane Agamik Prakarano Jain History Series 4

Here's a comprehensive summary of the Jain text "Karma Sahitya ane Agamik Prakarano Jain History Series 4" by Mohanlal Mehta and Hiralal R Kapadia, based on the provided pages:

Book Title: Karma Sahitya ane Agamik Prakarano Jain History Series 4 Author(s): Mohanlal Mehta, Hiralal R Kapadia Publisher: 108 Jain Tirth Darshan Bhavan Trust

Overall Focus: This book, Volume 4 of the "Brihad Jain Sahitya Ka Itihas" (Comprehensive History of Jain Literature), delves into the crucial areas of Karma Sahitya (Karma Literature) and Agamik Prakarano (Agamic Chapters/Sections) within Jain history. It aims to provide a thorough overview of these significant aspects of Jain philosophical and literary traditions.

Key Themes and Content:

• Karma Literature: The book places a strong emphasis on the intricate and highly developed concept of Karma in Jain philosophy. It highlights that Jain thinkers have engaged in profound contemplation on karma, its meaning, the causes of karma bondage, the process of karma binding, the rise and decay of karma, karma nature, and the duration of karma. The text asserts that the depth of this contemplation is unparalleled in other philosophical traditions. It covers the extensive literature created by Jain Acharyas on these subjects, spanning both Śvetāmbara and Digambara traditions.

  • The Eight Karmas: Page 6 explicitly lists the eight principal karmas in Jainism: Nāṇāvaraṇiya (knowledge-obscuring), Darshanāvaraṇiya (perception-obscuring), Vedaniya (feeling-producing), Mohaniya (delusion-producing), Āyu (lifespan), Nāma (name/body-forming), Gotra (lineage), and Antarāya (obstruction). It also states that the quality of karma (good or bad) depends on the state (bhāva) of the soul at the time of binding.
  • Karma Theory: The book likely details the foundational principles of karma, including the law of cause and effect (karma-phala-bhāva), the necessity of future births to experience karma results, the concept of an independent soul (ātman) transmigrating through various lives, and the idea that individual karma is responsible for individual experiences and differences.
  • Karma and Free Will: A significant portion of the discussion likely addresses the relationship between karma and free will (icchā svātantrya). The text likely argues that karma does not lead to absolute determinism (niyati-vāda) because the soul retains a degree of freedom in binding new karma, even while experiencing the results of past karma. This suggests a concept of limited free will within the framework of karma.
  • Opposing Views on Karma: The book likely presents and contrasts Jain karma theory with opposing philosophical views such as Kāla-vāda (time as cause), Svabhāva-vāda (nature as cause), Niyati-vāda (destiny as cause), Yadr̥cchā-vāda (chance as cause), Bhūta-vāda (elements as cause), and Puruṣa-vāda (God as cause).
  • Detailed Analysis of Karmas: The book provides a detailed breakdown of the eight karmas, including their sub-categories (uttara-prakṛti). For instance, Jñānāvaraṇīya karma is divided into five types, Darshanāvaraṇiya into nine, Mohaniya into 28, and Nāma karma has a substantial number of sub-types describing various bodily and sentient qualities. The duration (sthiti-bandha) and intensity (anubhāga-bandha) of karmas are also likely discussed.
  • Stages of Karma: The text likely elaborates on the various states or modifications of karma, such as bandha (binding), satta (dormancy), udaya (manifestation), udīraṇā (premature manifestation), uddhartana (increase in duration/intensity), apavartanā (decrease), saṅkramaṇa (conversion), upaśamana (suppression), nidhr̥tti (non-manifestation), nikācana (unalterable state), and abādhā (period of non-manifestation).

• Agamic Chapters: This section likely explores the literature that is considered to be derived from or closely related to the Agamas (Jain scriptures).

  • Digambara Agamas: The text highlights the significance of Karma-prābhṛta (Ṣaṭkhaṇḍāgama) and Kaṣāya-prābhṛta as central Agamic texts in the Digambara tradition. It discusses their origins, the lineage of their authors (like Pushpadanta and Bhūtabali for Karma-prābhṛta, and Guṇadhara for Kaṣāya-prābhṛta), and their structure, including the various Khandas (sections) and Adhikāras (chapters) within Karma-prābhṛta (like Jīvasthāna, Śudrakabandha, Bandhasvāmitvavichaya, Vedanā, Vargaṇā, Mahābandha).
  • Śvetāmbara Agamas: While Digambara Agamas are highlighted, the text likely acknowledges the Śvetāmbara scriptures like Ācārāṅga and refers to Śvetāmbara contributions to Agamic literature, potentially including texts like Karma-prakṛti, Śataka, Pañcasaṅgraha, and Saptatikā as derived from Agamic principles.
  • Authors and Commentaries: The book traces the authors and major commentaries of these Agamic texts, such as the Dhavaḷā țikā on Karma-prābhṛta by Vīrasena and Jayasena, and the Jayadhavaḷā țikā on Kaṣāya-prābhṛta. It acknowledges the vastness and complexity of these commentaries.
  • Structure and Content of Agamas: The text likely explains the organizational structure of these Agamic texts, the vast number of verses (padas) they contain, and how they systematically explain complex doctrines like the Jīvasthāna (states of the soul) and the stages of spiritual development (guṇasthāna). The discussion of Jīvasthāna, for example, details the classification of souls based on various criteria like senses, life-activity (kāya), mind (yoga), passion (kaṣāya), knowledge, etc.
  • In-depth Study of Specific Texts: The book provides detailed summaries of key texts like Karma-prābhṛta (including its six Khandas and their extensive commentaries like Dhavalā and Jayadhavalā) and Kaṣāya-prābhṛta (with its own extensive commentary, Jayadhavalā). It outlines their authorship, historical context, structure, and philosophical content.
  • Other Agamic Works: It also touches upon other important Agamic works and related literature, such as the works of Acharya Kundakunda (Pravachanasara, Niyamasara, Pañcāstikāyasāra, etc.), and the philosophical discussions within these texts concerning soul, karma, and liberation.

• Other Related Literature: The book also covers other important Jain literary categories related to Dharma and spiritual practice:

  • Dharmopadesha (Moral and Spiritual Teachings): This section likely discusses works like Upadeshamala, Upadeshamala (by Hemachandrasuri), Upadeshamala (by Dharmadasagani), Upadeshasara, Bodha-prābhṛta, and others that provide ethical and spiritual guidance.
  • Yoga and Adhyatma (Yoga and Spirituality): This part likely explores Jain perspectives on Yoga and Adhyatma, including the works of Kundakunda (like Yogaśāstra), Haryabhadrasuri (like Yoga-bindu, Yoga-dṛṣṭi-samuccaya), and others. It delves into the Jain interpretation of yogic practices and their role in spiritual evolution.
  • Vidhi-vidhāna, Kalpa, Mantra, Tantra, Parva, and Tīrtha: This section would cover literature related to rituals, religious observances, mystical formulas, sacred geography, and pilgrimage.

Overall Significance: This volume is presented as part of a larger series, "Jain History," indicating its role in comprehensively documenting Jain tradition. The inclusion of numerous authors, texts, and their detailed descriptions underscores the richness and depth of Jain literature, particularly in the areas of karma theory and the core Agamic teachings. The extensive catalog of works suggests a scholarly endeavor to preserve and disseminate knowledge about this vital aspect of Jainism. The dedication and support from various Jain trusts and institutions highlight the community's commitment to promoting Jain literature and history.