Karmgranth 01 02 03

Here is a comprehensive summary of the provided Jain texts, covering the three books: Karmgranth 01, 02, and 03, authored by Devendrasuri, Manitprabhsagar, and Ratnasensuri, and published by Ashapuran Parshwanath Jain Gyanbhandar.

The collection, titled "Shrutam - Swadhyay Sangrah [3] Karmgranth [1-2-3] (Gatha and Meaning)," is presented as a guide to understanding the fundamental principles of karma in Jainism.

Overall Introduction and Publishers:

The books are dedicated to Sudharma Swami. The publisher is Shri Ashapuran Parshwanath Jain Gyanbhandar, located in Sabarmati, Ahmedabad. The publication is dated Samvat 2074, Dwitiya Jyeshtha Sud-5, and is dedicated to the initiation anniversary of Param Pujya Acharya Shri Hemchandrasurishwarji Maharaj. Various locations are listed for obtaining the books.

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Book 1: Karmavipak - Pratham Karmagranth (Karma-consequence - The First Karmagranth)

• Author: Acharya Shri Devendrasuri Ji.
• Content: This book is an exposition of the first Karmagranth, detailing the nature and classification of karmas.
  • Definition of Karma: Karma is defined as the action performed by a soul due to certain causes like mithyatva (delusion) and asanyam (lack of self-control).
  • Fourfold Binding: Karma binds the soul in four ways: Prakruti (nature), Sthiti (duration), Rasa (intensity), and Pradesha (quantity). This is illustrated with the example of a modak (sweet).
  • Eight Primary Karmas: There are eight primary types of karma:
    1. Jnanaavarniya (Knowledge-obscuring karma): Obscures knowledge.
    2. Darshanavarniya (Perception-obscuring karma): Obscures perception.
    3. Vedaniya (Feeling karma): Causes feelings of pleasure and pain.
    4. Mohaniya (Delusion karma): Causes delusion and attachment/aversion.
    5. Ayushya (Lifespan karma): Determines the duration of life in a particular existence.
    6. Naama (Body-making karma): Determines the physical form and characteristics.
    7. Gotra (Status karma): Determines one's social status or lineage.
    8. Antaraaya (Obstruction karma): Obstructs beneficial activities.
  • Sub-classifications of Jnanaavarniya: The text details the five types of Jnana (knowledge) – Mati (sense-based), Shruta (scriptural), Avadhi (clairvoyance), Manahparyav (mind-reading), and Kevala (omniscience) – and their respective subdivisions. Matijnana alone has 28 sub-types, and Shruta-jnana has 14 or 20 sub-types.
  • Darshanavarniya: This karma is compared to a gatekeeper and has nine sub-types: four Darshanas (Chakshu, Achakshu, Avadhi, Kevala) and their respective coverings, plus five types of sleep (nidra).
  • Vedaniya Karma: Described as akin to licking honey on a sword's edge, it has two types: Shata (pleasant) and Ashata (unpleasant). The text explains that Shata-vedaniya predominates in divine and human realms, while Ashata-vedaniya is more prevalent in animal and hellish realms.
  • Mohaniya Karma: Compared to intoxicating liquor, it is divided into two main types: Darshana-mohaniya (delusion regarding correct perception) and Charitra-mohaniya (delusion regarding correct conduct).
    • Darshana-mohaniya: Further classified into three types: Samyak-mithyatva (mixed delusion), Mithyatva (wrong delusion), and Samyak-Prakruti (right delusion). These are described in terms of their purity and impurity. It is also linked to the understanding of the Nine Tattvas (principles).
    • Charitra-mohaniya: Divided into Kashayas (passions) and Nokashayas (minor passions). There are sixteen Kashayas and nine Nokashayas. The four Kashayas (Anantanu-bandhi, Apratyakhyani, Pratyakhyani, Sanjvalana) are described with their durations and their effects on rebirth and conduct. Their intensity is compared to lines in water, dust, earth, and mountains, respectively. Similar analogies are used for Maya (deceit) and Lobha (greed). The Nokashayas include Hasya (laughter), Rati (pleasure), Arati (displeasure), Shoka (sorrow), Bhaya (fear), Jugupsa (disgust), Stri-veda (feminine passion), Purusha-veda (masculine passion), and Napunsaka-veda (neuter passion). The intensity of these Veda (passions related to gender) is compared to fire.
  • Ayushya Karma: Described as a chain, it is divided into four types: Devayu, Manushyayu, Tiryan-ayu, and Narakayu.
  • Naama Karma: Compared to a painter, it has numerous sub-types. The text lists 14 Pinda Prakrutis (major group of Naama karmas) like gati, jati, sharira, etc., and 8 Pratyeka Prakrutis (individual karmas) like Paragha, Uchchvas, etc. It details various classifications of Naama karma, such as the Trasa Dashaka (ten types related to mobile beings) and Sthavara Dashaka (ten types related to immobile beings), leading to numerous sub-types and variations.
  • Gotra Karma: Divided into Uccha Gotra (high status) and Nica Gotra (low status).
  • Antaraaya Karma: Five types: Dana-ntaraaya (obstruction to giving), Labh-antayaaya (obstruction to gain), Bhoga-ntaraaya (obstruction to enjoying consumables), Upabhoga-ntaraaya (obstruction to enjoying non-consumables), and Viryan-taraaya (obstruction to energy). This is compared to a treasurer who prevents the king from performing charitable acts.
  • Bonding Causes: The text also briefly touches upon the causes for the bondage of various karmas, such as bad conduct, malice towards the learned, etc., for Jnaanaavaraniya and Darshanaavaraniya. Virtuous actions like devotion to the guru, forgiveness, compassion, control of passions, and charity lead to Shata-vedaniya, while their opposite lead to Ashata-vedaniya. Wrong preachings, destruction of righteous paths, and misappropriation of divine wealth lead to Darshana-mohaniya. Being engrossed in passions and worldly possessions leads to Narakayu.

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Book 2: Karmastava - Dwitiya Karmagranth (Karma-hymn - The Second Karmagranth)

• Author: Acharya Shri Ratnasen Suri Ji (translator of the second and third Karmagranth).
• Content: This book focuses on the bondage (Bandha), manifestation (Udaya), emission (Udirana), and inherent existence (Satta) of karmas across the 14 Guṇasthanas (stages of spiritual development).
  • Guṇasthanas: The 14 stages are listed: Mithyatva, Sasvadana, Mishra, Avirata Samyagdr̥ṣṭi, Deshavirata, Pramatta Samyata, Apramatta Samyata, Apurvakaraṇa, Anivṛttikaraṇa, Sukṣma Samparāya, Upashānta Moha, Kṣīṇa Moha, Sayogi Kevali, and Ayogi Kevali.
  • Bandha (Bondage): The book details which karmas are bound at each stage. It starts with 120 karmas being generally bound, and then progressively fewer as one ascends the Guṇasthanas. Specific karmas like Tirthankara Nama-karma, Ayushya karmas, certain Kashayas, Nidra (sleep) karmas, etc., cease to be bound at different stages. For example, at Mithyatva, most karmas are bound, while at the higher stages, only a few, like Shata-vedaniya, are bound, and eventually, none are bound in the final stages.
  • Udaya (Manifestation): Similar to Bandha, the book outlines which karmas manifest their results at each Guṇasthana. It begins with a large number of karmas manifesting and progressively fewer as the soul purifies. Specific karmas like Mithyatva Mohaniya, Narakayu, etc., cease to manifest early on. The text specifies the number of manifesting karmas at each stage, starting from 117 in Mithyatva (excluding certain karmas) and reducing down to 12 in Sayogi Kevali.
  • Udirana (Emission): The process of bringing dormant karmic particles into manifestation is discussed. It's stated that Udirana is similar to Udaya but generally involves three fewer karmas from Pramatta Samyata onwards. The book notes that Ayogi Kevalis are devoid of Udirana.
  • Satta (Inherent Existence): This refers to the karmas that are present in the soul but not necessarily manifesting or being emitted. The book details the number of karmas in Satta at each stage. It starts with 148 karmas in Satta up to Upashānta Moha and then decreases as karmas are shed through the stages, eventually reaching zero in Ayogi Kevali after the soul has shed all karmas.
  • Specific Karma Analysis: The book analyzes the bondage, manifestation, and emission of various karmas like Jnaanaavaraniya, Darshanaavaraniya, Vedaniya, Mohaniya, Ayushya, Naama, Gotra, and Antaraaya, in relation to the Guṇasthanas. It highlights the shedding of specific karmas like Kashayas, Nidra, Veda, etc., as the soul progresses.

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Book 3: Bandha Svamitva - Trutiya Karmagranth (Bondage Ownership - The Third Karmagranth)

• Author: Acharya Shri Devendrasuri Ji.
• Content: This book delves into the ownership of bondage (Bandha Svamitva) across 62 Marganas (modes of existence or classification). It explains which karmas are bound by beings in different states of existence and spiritual development.
  • 14 Primary Marganas: The text begins by listing 14 primary Marganas: Gati (state of existence), Indriya (senses), Kaya (body type), Yoga (activity), Veda (passion), Kashaya (anger, pride, deceit, greed), Jnana (knowledge), Samyama (restraint), Darshana (perception), Leshya (subtle aura), Bhavya (potential for liberation), Samyaktva (right faith), Sangi (sentient), and Ahaari (possessing food-body).
  • Bondage in Different States: The book systematically details the karmic bondage for various classifications:
    • Narakas (Hell beings): Explains their bondage across different Naraka Bhumish (levels of hell) and their respective Guṇasthanas.
    • Tiryanchanas (Animals): Details the bondage for various types of animals, including different Indriyas (one-sensed, two-sensed, etc.), Kaya types (immobile, mobile), and their states of being (equipped with food-body or not).
    • Manushyas (Humans): Explains their bondage based on their Guṇasthanas, starting from Mithyatva to the higher stages.
    • Devas (Celestial beings): Describes their bondage according to their celestial abodes (Deva Lokas) and their spiritual progress.
  • Specific Karma Binding: It analyzes the bondage of specific karmas like Tirthankara Nama-karma, Ayushya karmas, Kashayas, Veda, Gati, Jati, Sharira, Samghatana, Samsthana, Varna, Gandha, Rasa, Sparsha, etc., in relation to the Marganas and Guṇasthanas.
  • Key Findings and Variations:
    • The text highlights that certain karmas are not bound by specific beings or in specific stages. For instance, Tirthankara Nama-karma is not bound by animals. Some karmas are excluded from bondage in higher Guṇasthanas.
    • It discusses variations in bondage based on different interpretations or classifications by various Acharyas.
    • The bondage for beings in different Leshyas (Padmini, Padish, Shukla) is also detailed, with specific exclusions.
    • The bondage of Abhavya (those who will never attain liberation) and Asangi (non-sentient) beings is equated to that of Mithyatva Guṇasthana.
    • The bondage in the Ahaari Margana is described as similar to Karmana Kaya Yoga.
  • Conclusion: The book concludes by stating that the knowledge of bondage ownership, as presented in this chapter, should be understood according to the second Karmagranth (Karmastava).

In essence, this collection provides a comprehensive and detailed framework for understanding the complex doctrine of karma in Jainism, from its fundamental nature and types to its detailed manifestation, emission, inherent existence, and bondage across various stages of spiritual evolution and states of existence.