Karmastava

This document is a digitized version of the Jain text "Karmastava," authored by Shrimad Devendrasuri and published by Shrimad Atmanand Jain Pustak Pracharak Mandal in Agra in 1918. The book is described as the "second Karmagrantha" and includes a Hindi translation.

Here's a comprehensive summary based on the provided pages:

1. Purpose and Structure of the Book:

• Objective: "Karmastava" is the second in a series of Jain texts dealing with Karma. The first, "Karmavipaka," described the fundamental and secondary classifications of karma. This second text aims to explain the qualification (yogya) of souls in relation to the binding (bandh), manifestation (uday), emission (udīraṇā), and existence (sattā) of these karmas. It bridges the gap to subsequent, more advanced karmic texts like "Kammapayadi" and "Panchasangraha."
• Core Concept: Guṇasthāna (Stages of Spiritual Development): The text's unique approach to explaining karma is through the framework of the 14 Guṇasthānas. These stages represent the soul's progress from ignorance and delusion towards liberation, characterized by increasing purity and the shedding of karmic matter. The text argues that explaining the karmic qualifications of infinite souls is impossible individually, so this classification of 14 stages allows for a comprehensive understanding.
• Content Breakdown: The book includes:
  • A preface (Prastāvanā) discussing the purpose, style, subject division, and naming of the text.
  • A table of contents.
  • A corrigendum (Shuddhipatra).
  • The core text: "Karmastava" itself, presented with original Sanskrit/Prakrit verses, a Hindi translation, and an explanation of the meaning (bhāvārtha).
  • Diagrams (Yantra-nakashe) at relevant points.
  • An appendix (Parishishta) comparing and contrasting Shvetambara and Digambara views on karma.
  • A glossary (Kosh) providing Hindi meanings for the Prakrit/Sanskrit terms used.
  • The original verses (Mool Karmastava).

2. Key Themes and Explanations:

• The Name "Karmastava": The name "Karmastava" (Praise of Karma) is explained as a tribute to Lord Mahavir, whose liberation from karma is the ultimate ideal. The text praises Mahavir by describing the process of karma binding, manifestation, emission, and existence in relation to his qualities. The author aims to glorify Mahavir's karma-destruction.
• Subject Division: The text is divided into four main "rights" (Adhikār):
  • Bandhādhikār (Right of Binding): Explains the qualification for binding karmas at each Guṇasthāna.
  • Udayādhikār (Right of Manifestation): Explains the qualification for karma manifestation at each Guṇasthāna.
  • Udīraṇādhikār (Right of Emission): Explains the qualification for karma emission at each Guṇasthāna.
  • Sattādhikār (Right of Existence): Explains the qualification for karma existing in the soul's continuum at each Guṇasthāna.
• Guṇasthāna Framework:
  • The 14 Guṇasthānas represent the soul's journey of spiritual purification.
  • Each stage is characterized by increasing stability, concentration, and the reduction of karmic obscurations (kashāyas).
  • The text provides detailed descriptions of each Guṇasthāna, explaining the psychological states and the corresponding karmic activities.
  • It highlights the role of Darśana-śakti (faculty of perception/faith) and Cāritra-śakti (faculty of conduct/character) in spiritual progress.
  • Kashāyas (passions) like anger, pride, delusion, and greed are identified as primary obstacles to spiritual development and are classified into Anantānuvandhi, Apratyākhyanāvaraṇa, Pratyākhyanāvaraṇa, and Sañjvalana categories, with their intensity decreasing as one ascends the Guṇasthānas.
• Karma Binding, Manifestation, Emission, and Existence: The text meticulously details which specific karmic configurations (prakṛtis) can be bound, manifested, emitted, or exist in the soul at each of the 14 Guṇasthānas. This is presented using numerical counts of karma types.
  • Binding: The text begins by outlining the general possibilities of karma binding (120 types) and then details the reduction of these possibilities as the soul progresses through the Guṇasthānas. For example, certain impure karma types are no longer bound after specific Guṇasthānas.
  • Manifestation (Udaya) and Emission (Udīraṇā): The text also details which karmic types can manifest or be emitted at each stage, noting that emission often occurs through specific efforts (like apavartanā karaṇa) and might happen before the natural manifestation time.
  • Existence (Sattā): This section describes which karmas remain in the soul's latent state, acknowledging that even when a karma is not actively manifesting or being emitted, it still exists. The text discusses the concept of "bandha-sattā" (karma bound in its current form) and "saṅkramaṇa sattā" (karma that has transformed into another type but still exists). It also differentiates between "swarūpa sattā" (actual existence) and "sambhava sattā" (potential existence).
• Comparison with Other Texts: The appendix and glossary highlight comparisons with other Jain scriptures, particularly mentioning "Gommatsara" (by Kundakunda or his followers) and the differences in terminology and interpretations, especially regarding the term "stava" and the number of karma categories.

3. Specific Details and Examples:

• Number of Karma Types: The text works with a system of 14 "Mūla Prakṛtis" (root karmic types) which then branch out into 148 "Uttara Prakṛtis" (secondary karmic types). The numbers of bindable, manifestable, and existent karma types vary significantly across the 14 Guṇasthānas.
• Guṇasthāna Descriptions:
  • Mithyādr̥ṣṭi (Guṇasthāna 1): Characterized by deluded perception, mistaking the non-real for real.
  • Sāsādana (Guṇasthāna 2): A transitional stage where the soul is falling from right faith towards delusion.
  • Mishra (Guṇasthāna 3): A mixed state of right and wrong perception.
  • Avirata-samyagdr̥ṣṭi (Guṇasthāna 4): Attainment of right faith but without any vows.
  • Desha-virata (Guṇasthāna 5): Partial observance of vows.
  • Pramatta-saṁyata (Guṇasthāna 6): Vows are taken, but the soul is susceptible to minor passions (pramāda).
  • Apramatta-saṁyata (Guṇasthāna 7): Vows are taken, and the soul is free from gross passions.
  • Nivr̥tti (Apūrvakaraṇa) (Guṇasthāna 8): A stage of very subtle passions and significant spiritual progress.
  • Anivṛtti-bādara-samparāya (Guṇasthāna 9): Extremely subtle passions are present.
  • Sūkṣma-samparāya (Guṇasthāna 10): Only the subtlest form of greed (lobha) remains.
  • Upānta-kaṣāya-vītarāga-chaddmastha (Guṇasthāna 11): Passions are pacified (upānta), but the soul is still subject to coverings (chaddmastha).
  • Kṣīṇa-kaṣāya-vītarāga-chaddmastha (Guṇasthāna 12): Passions are eradicated (kṣīṇa), but the soul is still covered.
  • Sayogi-kevali (Guṇasthāna 13): Attainment of omniscience with the presence of subtle activities (yoga).
  • Ayogi-kevali (Guṇasthāna 14): Omniscience without any activities, leading to liberation.
• Specific Karma Types Discussed: The text extensively mentions various karma types like Jñānāvaraṇa (knowledge-obscuring), Darśanāvaraṇa (perception-obscuring), Vedanīya (feeling), Mohaniya (delusion), Āyu (life-span), Nāma (body-making), Gotra (status), and Antarāya (obstruction). It also delves into specific sub-types of these karmas (e.g., the 4 types of Kashāyas, the 5 types of bodies).

4. Significance:

• Systematic Presentation: "Karmastava" offers a structured and detailed explanation of Jain karma theory, making it accessible to students and scholars of Jainism.
• Educational Value: By linking karma processes to the spiritual journey (Guṇasthānas), it provides a practical framework for understanding spiritual progress and the mechanisms of karma.
• Historical Context: The book's publication date (1918) places it within an era of active translation and dissemination of Jain philosophical texts in Hindi, making this knowledge available to a wider audience.
• Comparative Study: The appendix is valuable for comparative studies between Shvetambara and Digambara Jain traditions.

In essence, "Karmastava" is a foundational text in Jain philosophy, meticulously explaining the complex interplay between the soul's spiritual states (Guṇasthānas) and the dynamic processes of karma, offering a comprehensive guide for understanding spiritual evolution and liberation.