Karmaprakruti - Book Summary | JainGPT

This is a comprehensive summary of the Jain text "Karmaprakruti" by Abhaynanda Acharya and Gokulchandra Jain, published by Bharatiya Gyanpith. The summary is based on the provided text, which appears to be a transcription of the book with detailed explanations and references to the original Sanskrit text.

Book Title: Karmaprakruti (कर्मप्रकृति) Author(s): Abhaynanda Acharya, Gokulchandra Jain (with the primary work attributed to Shrimad Abhayachandra Siddhantachakravarti) Publisher: Bharatiya Gyanpith

Overall Summary:

"Karmaprakruti" is a significant Jain text that systematically explains the Jain theory of Karma. Attributed to the renowned Jain scholar Shrimad Abhayachandra Siddhantachakravarti, the work provides a concise yet thorough exposition of the complex concept of karma in simple Sanskrit prose. The book was edited and translated into Hindi by Gokulchandra Jain, who highlights its importance for its clarity, flow, and the author's profound understanding of the subject. The text categorizes karma, details its various permutations, and connects these karmic principles to the spiritual journey and the stages of spiritual development (Gunashthanas) described in Jainism.

Key Concepts and Structure:

The book is structured to progressively unveil the nature and functioning of karma. It begins with a general introduction and then delves into the specifics:

Introduction (Prastavana):
- The "Karmaprakruti" is described as a brief but important work by Abhayachandra Siddhantachakravarti, cataloged in the Kannada provincial palm-leaf manuscript bibliography.
- The original text is in Sanskrit, written in Kannada script.
- The editor, Gokulchandra Jain, divided the work into 232 sentence segments for clarity.
- Abhayachandra Siddhantachakravarti himself provided minimal personal information, simply stating it as his own work at the end.
- Information about Abhayachandra Siddhantachakravarti is gathered from inscriptions, indicating his time to be the 13th century CE. He was a learned scholar proficient in various subjects.
Classification of Karma (Karma ke Bhed):
- Karma is primarily divided into three types:
  - Dravyakarama (द्रव्यकर्म): Material karma, which are subtle matter particles that adhere to the soul.
  - Bhavakarama (भावकर्म): Mental and emotional states of the soul that are the cause of the influx of dravyakarama. These are characterized by attachment, aversion, delusion, etc.
  - Nokarma (नोकर्म): Physical manifestations or the body and its attributes, which are also a product of karma.
Dravyakarama (Material Karma):
- Dravyakarama is further classified into four aspects:
  - Prakruti (प्रकृति): The inherent nature or quality of the karma.
  - Sthiti (स्थिति): The duration or lifespan of the karma.
  - Anubhaga (अनुभाग): The intensity or potency of the karma's effect.
  - Pradesha (प्रदेश): The quantity or extent of karma, measured by the number of karmic particles.
Prakruti Bandha (Binding of Nature):
- Prakruti is defined as the inherent nature that obscures knowledge, vision, etc.
- It is further divided into three categories:
  - Mulaprakruti (मूलप्रकृति): Primary karmas (8 types).
  - Uttaraprakruti (उत्तरप्रकृति): Secondary karmas derived from the primary ones (148 types).
  - Uttarottara Prakruti (उत्तरोत्तर प्रकृति): Further subdivisions of secondary karmas, which are difficult to enumerate verbally.
The Eight Mulaprakrutis (Eight Primary Karmas):
- Jnanaavarniya (ज्ञानावरणीय): Karma obscuring knowledge.
  - It has five types: Mati-jnanaavarniya, Shruta-jnanaavarniya, Avadhi-jnanaavarniya, Manahparyaya-jnanaavarniya, and Kevala-jnanaavarniya. Each of these is explained with its specific function.
- Darshanavarniya (दर्शनावरणीय): Karma obscuring vision (general perception).
  - It has nine types: Chakshu-darshanavarniya, Achakshu-darshanavarniya, Avadhi-darshanavarniya, Kevala-darshanavarniya, Nidra (sleep), Nidra-nidra, Prachala (light sleep), Prachala-prachala, and Sthyanagruddhi (deep sleep with involuntary actions).
- Vedaniya (वेदनीय): Karma causing feelings of pleasure or pain.
  - It has two types: Saata-vedaniya (pleasant) and Asata-vedaniya (unpleasant).
- Mohaniya (मोहनीय): Karma causing delusion and infatuation.
  - It has two main divisions:
    - Darshan-mohaniya (दर्शनमोहनीय): Deluding right perception, with three subtypes: Mithyatva (wrong belief), Samyag-mithyatva (mixed wrong and right belief), and Samyaktva-prakruti (disrupting right belief).
    - Charitra-mohaniya (चारित्रमोहनीय): Deluding right conduct, with sixteen types of Ksheyas (passions) and eight types of Noksheyas (minor passions).
      - The sixteen Ksheyas are further divided based on their intensity: Anantanubandhi (eternal), Apratyakhyana (non-renunciation), Pratyakhyana (renunciation), and Samjvalana (simmering). Each of these has the four primary passions: Krodha (anger), Mana (pride), Maya (deceit), and Lobha (greed). The text describes the intensity of these passions using analogies.
- Ayushya (आयुष्य): Karma determining the lifespan.
  - It has four types corresponding to the four destinations: Naraka-ayushya (hell beings), Tiryag-ayushya (animals), Manushya-ayushya (humans), and Deva-ayushya (celestial beings).
- Nama (नाम): Karma creating the physical form and characteristics.
  - This is a vast category with 42 primary types, which further break down into 93 "pinda prakrutis." These include:
    - Gati-nama (गतिनाम): Determining the realm of rebirth (Naraka, Tiryag, Manushya, Deva).
    - Jati-nama (जातिनाम): Determining the class of beings based on senses (Ekendriya to Panchendriya).
    - Sharira-nama (शरीरनाम): Determining the type of physical body (Audarika, Vaikriyaka, Aharaka, Taijasa, Karmana).
    - Bandhana-nama (बंधननाम): Binding of the body parts.
    - Sanghata-nama (संघातनाम): Cohesion of body parts.
    - Sansthana-nama (संस्थाननाम): Bodily form and configuration (6 types).
    - Angopanga-nama (अंगोपांगनाम): Limbs and sub-limbs.
    - Samhanana-nama (संहनननाम): Bone structure and strength (6 types).
    - Varna-nama (वर्णनाम): Complexion.
    - Gandha-nama (गन्धनाम): Smell.
    - Rasa-nama (रसनाम): Taste.
    - ** Sparsha-nama (स्पर्शनाम):** Touch.
    - Anupurvi-nama (आनुपूर्वीनाम): Continuity of form across rebirths.
    - Agurulaghu-nama (अगुरुलघुनाम): Specific gravity.
    - Upaghata-nama (उपघातनाम): Harmful body parts.
    - Paraghata-nama (परघातनाम): Parts that harm others.
    - Aatap-nama (आतपनाम): Heat emission.
    - Udyota-nama (उद्योतनाम): Light emission.
    - Uchchvasa-nama (उच्छ्वासनाम): Respiration.
    - Vihayogati-nama (विहायोगतिनाम): Mode of movement (pleasant or unpleasant).
    - Trasa-nama (त्रसनाम): Being mobile.
    - Sthavara-nama (स्थावरनाम): Being immobile (one-sensed beings).
    - Badara-nama (बादरनाम): Gross body.
    - Sukshma-nama (सूक्ष्मनाम): Subtle body.
    - Paryapta-nama (पर्याप्तनाम): Fully developed.
    - Aaparyapta-nama (अपर्याप्तनाम): Underdeveloped.
    - The text meticulously describes the functions of these Nama karmas.
- Gotra (गोत्र): Karma determining lineage or social standing.
  - It has two types: Uchcha-gotra (high lineage) and Nīcha-gotra (low lineage).
- Antaraya (अन्तराय): Karma obstructing spiritual endeavors.
  - It has five types: Dana-antaraya (obstruction to charity), Labha-antaraya (obstruction to gain), Bhoga-antaraya (obstruction to enjoying things once), Upabhoga-antaraya (obstruction to enjoying things repeatedly), and Virya-antaraya (obstruction to strength or energy).
Sthiti Bandha (Binding of Duration):
- This section explains the duration for which each type of karma remains bound to the soul.
- It specifies the maximum (utkrishta) and minimum (jaghanya) durations for different karmas, often measured in cosmic time units like Sagaropama (ocean-years). For instance, Gnanaavarniya, Darshanavarniya, Vedaniya, and Antaraya have a maximum duration of 30 kotikoti Sagaropama. Mohaniya karmas have even longer durations.
Anubhaga Bandha (Binding of Intensity):
- This section describes the intensity or potency of karma, ranging from weak (manda) to intense (tivra).
- The intensity is often explained through analogies, such as the strength of ropes or poisons. Ghati karmas have four types of intensity, while Aghati karmas have different intensities for their auspicious and inauspicious types.
Pradesha Bandha (Binding of Quantity):
- This describes the aspect of karma related to the sheer quantity of karmic particles that bind to the soul. It speaks of the soul's infinite divisibility and the binding of infinite karmic particles.
Bhavakarama (Mental Karma):
- Bhavakarmas are the soul's states of ignorance, attachment, aversion, etc., which arise from the fructification of dravyakarama. These are also described as innumerable.
Nokarma (Other Karma):
- Nokarma refers to the physical body and its various forms, which are also considered karmic manifestations.
Samsari Jiva and Mukta Jiva (Mundane and Liberated Souls):
- The text defines the characteristics of a mundane soul (samsari jiva) as one bound by these three types of karma and transmigrating through the four states of existence.
- A liberated soul (mukta jiva or siddha) is described as one who has shed all karmas and attained the pure, infinite qualities of the soul (omniscience, omnivision, bliss, and strength), residing in the Siddhashila at the apex of the universe.
Guna-sthanas (Stages of Spiritual Development):
- The text then systematically outlines the 14 stages of spiritual development (Guna-sthanas) that a soul undergoes on its path to liberation.
- It explains the characteristics of each stage, from Mithyatva (wrong belief) in the first stage to Sayoga-kevali (soul with subtle body and consciousness) and Ayoga-kevali (pure soul, liberated) in the higher stages.
- The text details the role of various types of karma and the process of their suppression or destruction (Kshaya, Kshaya-upashama, Upashama) in moving through these stages.
- Key concepts like the "three Karanas" (Adhah-pravritta-karana, Apurva-karana, Anivritti-karana) are explained as crucial processes for karmic transformation, leading to the attainment of right faith and conduct. The specific numerical progressions within these stages are also mentioned, reflecting detailed analysis.

Significance:

"Karmaprakruti" is lauded for:

Clarity and Simplicity: It presents complex Jain philosophical concepts in accessible Sanskrit prose.
Systematic Approach: It provides a structured and comprehensive explanation of the karmic system.
Scholarly Depth: It reflects the deep understanding of Abhayachandra Siddhantachakravarti, a prominent Jain scholar.
Practical Application: By detailing the functioning of karma and the path of spiritual development, it serves as a guide for aspirants seeking liberation.

The book's value is further enhanced by its detailed table of contents, which meticulously lists every topic discussed, from the initial definitions of karma to the detailed classifications of each karmic type and the progression through the 14 Guna-sthanas. The inclusion of Sanskrit verses and their explanations makes it a rich resource for understanding Jain doctrine.