Karmgranthko Aur Saiddhantiko Ka Matbhed

This document summarizes a Jain text titled "Karmgranthko aur Saiddhantiko ka Matbhed" (Disagreements between Karmagranthikas and Saiddhantikas) by Sukhlal Sanghavi. The text focuses on doctrinal differences within Jainism, specifically concerning the interpretations of karmagranthikas (scholars focused on karmic bondage) and saiddhantikas (scholars focused on established philosophical principles).

The document highlights several areas of disagreement:

Key Areas of Disagreement:

• Number of Jivasthanas and Upyogas (States of Existence and Modes of Cognition):
  • Karmagranthikas believe that three upyogas (modes of cognition) manifest in the ten jivasthanas (states of existence, starting from subtle single-sensed beings).
  • Saiddhantikas, however, state that three upyogas manifest only in six jivasthanas, and the remaining four states (two-sensed beings onwards) have five upyogas.
• Number of Gunasthanas in Avadhidarshan (Clairvoyant Perception):
  • Karmagranthikas recognize nine or ten gunasthanas (stages of spiritual development) within avadhidarshan.
  • Saiddhantikas believe there are twelve gunasthanas in this context.
• Nature of Cognition in the Second Gunasthana:
  • Saiddhantikas consider the second gunasthana to involve knowledge (gyan).
  • Karmagranthikas consider it to involve ignorance (agyan).
• Yoga during the Formation and Abandonment of Vaikriya and Aharaka Bodies:
  • There is a disagreement between karmagranthikas and saiddhantikas regarding which yoga (channel of activity – mental, verbal, or physical) should be considered during these processes.
• Type of Samyaktva (Right Faith) after Granthibheda (Breaking of Karmic Bonds):
  • A difference in opinion exists between the siddhanta (established doctrine) and karmagrantha regarding the nature of samyaktva that arises after the breaking of karmic bondage.

Comparisons with Panchasangraha:

The document also frequently references the Panchasangraha, another Jain text, noting similarities and differences in its approach compared to the Karmagrantha:

• Yoga in Jivasthanas: The Panchasangraha also discusses yoga in jivasthanas, mirroring the Karmagrantha.
• Vitarak Jivasthana: The Panchasangraha's commentary elaborates on the differences in understanding yoga related to the vitarak jivasthana (states of existence without passions) mentioned in the Karmagrantha.
• Upyogas in Jivasthanas: The Panchasangraha also deals with upyogas in jivasthanas.
• Vibhangan (Mischievous Knowledge): The Karmagranthakar mentions two jivasthanas for vibhangan, while the Panchasangraha mentions only one.
• Aupashamika Samyaktva in Incomplete Beings: The Panchasangraha also states that aupashamika samyaktva (temporary right faith) can occur in an incomplete state.
• Number of Women vs. Men: The Panchasangraha mentions a higher number of women than men.
• Yoga in Gunasthanas: The Panchasangraha also discusses yoga in relation to gunasthanas.
• Upyogas in Gunasthanas: The Panchasangraha also describes upyogas in gunasthanas.
• Bandhahetu (Causes of Karmic Bondage): The Panchasangraha discusses the various types of bandhahetus and their application in gunasthanas. It also details general and specific bandhahetus.
• Bandha, Uday, etc., in Gunasthanas: The Panchasangraha covers bandha (bondage), uday (manifestation), and other karmic processes in relation to gunasthanas.
• Alpabahutva in Gunasthanas: The Panchasangraha discusses the relative abundance (alpabahutva) of karmic entities within gunasthanas.
• Karma Bhavas: The Panchasangraha includes the concepts of karma bhavas (states of karma).
• Bandhahetu of Uttara Prakritis: The Karmagrantha and Panchasangraha have different stylistic approaches to the root causes of bandha for uttara prakritis (subordinate karmic influxes).
• Jivasrita Bhavas: The number of jivasrita bhavas (states dependent on a single soul) is not different between the basic Karmagrantha and Panchasangraha, but their explanations differ.

Specific Points Discussed in the Fourth Karmagrantha:

The document then lists specific detailed points addressed in the fourth Karmagrantha, indicating a deep dive into various aspects of Jain philosophy:

• The mutual distinction between jivasthana, marganasthana (paths of inquiry), and gunasthana.
• The classification of time for binding the lifespan of the next existence according to different authorities.
• Rules regarding the type of karma subject to udirana (premature manifestation) and its duration.
• The nature of dravya-leshya (material disposition), its various interpretations, the concept of bhava-leshya (psychic disposition), and its conceptualization in the Mahabharata, Yoga Darshan, and Goshala's views.
• The basis for classifying beings by senses (e.g., one-sensed, two-sensed), the types and nature of senses.
• The nature of sangya (propensity/name) and its variations, and the regulators of its practice.
• The nature of paryapta (developed/complete) and aparyapta (undeveloped/incomplete) beings and their classifications.
• The sequential, simultaneous, and identical nature of kevalgyan (omniscience) and kevaldarshan (omniscient perception), and the naya (standpoint) from which these views are held.
• The acceptance of shruta upyoga (scriptural cognition) in single-sensed beings even without the ability to speak or hear.
• Evidence for individuals exhibiting characteristics of the opposite sex or both sexes.
• An explanation of the "one and a quarter visva" of compassion attributed to lay disciples (shravakas).
• Scriptural proof that some scholars consider manahparyaya upyoga (mind-reading cognition) as a form of perception.
• The definition of jativyavya (naturally destined for liberation).
• Arguments presented by scholars who believe in two jivasthanas for aupashamika samyaktva versus those who believe in one, concerning its occurrence in the complete or incomplete state.
• Agamic evidence for the birthplace, location, lifespan, and potential of sammoorchim manushyas (congenitally born humans).
• The rebirth locations of celestial beings after descending from heaven.
• The disagreement on the number of jivasthanas in chaturdarshan (four types of perception), often linked to differing interpretations of sensory development.
• The distinction between the Karmagrantha's classification of five-sensed beings into male and female, and the Siddhanta's inclusion of a third category, the neuter.
• The reasoning behind believing in two or three gunasthanas within the agyana trika (group of three types of ignorance).
• The basis for considering six gunasthanas for the three inauspicious leshya (dispositions: black, blue, brown) in the Karmagrantha, versus four in texts like the Panchasangraha.
• The discrepancy between eleven gunasthanas at death and only three in the intermediate stage of transmigration (vigrahagati).
• How the classification of thirteen yogas for female passion (striveda), twelve upyogas for passion in general, and nine gunasthanas can be reconciled by considering material versus psychic aspects of passion.
• The possibility of including audarika mishra yoga (a mixed physical disposition) in the yogas of upshamasamayaktva.
• References in ancient texts to the alpabahutva discussion within the margas (paths of inquiry) found in the Karmagrantha.
• Evidence-based discussion on the subtlety of space in relation to time.
• Addressing doubts and providing resolutions regarding the quantitative differences in white, red, and fiery leshya, and the views of commentators on this.
• A clear explanation of the nature of three yogas, their external and internal causes, resolving doubts about the number of yogas, and the nature of mental, verbal, and bodily activities.
• Whether samyaktva is caused or uncaused, the basis for its classifications (like kshayopashamik), the distinction between temporary (aupashamik) and temporary-effectual (kshayopashamik) samyaktva, the superiority of permanent (kshayik) samyaktva, related doubts, the nature of vipakoday (manifestation of results) and pradeshoday (manifestation of particles), and explanations of the terms kshayopasham and upsham.
• A discussion with evidence on whether visual perception (chakshurdarshan) is considered present before the completion of sensory development in an incomplete state.
• A detailed examination of three aspects concerning curved transmigration (vakragati): the number of stages, its duration, and the duration of being without sustenance during this process.
• Disagreements on the number of gunasthanas in avadhidarshan, the implications of each view, and the distinction between vibhangan and avadhidarshan.
• A reconciliation of the differences in opinion between the Shvetambara and Digambara traditions regarding kavalahara (eating the entirety of food).
• An examination of the apparent contradiction in prohibiting women capable of attaining omniscience from studying the Shrutgyan (scriptural knowledge) or Drishtivada (the fifth Veda of the Puranas), and how this conflict can be resolved from different naya (standpoints).
• A discussion on how the exclusion of audarika mishra yoga from the yogas of chaturdarshan is possible.
• A description of various aspects of kevalisamudghat (emission of omniscience), a comparison of the concept of soul's pervasiveness in Upanishads and the Gita with Jain perspectives, and information on other philosophies that describe similar actions.
• An evidence-based discussion on the various interpretations of time in Jain and non-Jain philosophies and its actual nature.
• Discussions on whether the six leshya should be considered up to four or six gunasthanas, the meaning of different standpoints, and in which beings the disparity of leshya occurs (e.g., inauspicious material leshya during auspicious psychic leshya, or vice versa).
• Discussions on the varying numbers of causes for karmic bondage and related speculation.
• A scriptural explanation of abhigrahika, anabhigrahika, and abhiniveshik mithyatva (different types of false belief).
• An explanation of why the bondage of Tirthankar-namakarma and the aharaka-dvika (two types of subtle bodies) is sometimes attributed to passions, sometimes to right faith (for Tirthankar-namakarma), and sometimes to restraint (for aharaka-dvika).
• Information on where else the description of six states and their variations is found.
• An explanation of why mati and other types of ignorance are sometimes called kshayopashamik and sometimes audayik.
• A pointer to other texts and the types of discussions regarding numbers.
• A discussion on the distinct variations of states found in one or many souls at the same time or at different times, and the variations in states within gunasthanas concerning multiple souls.

In essence, the document outlines a scholarly comparison of differing interpretations within Jainism, primarily between the karmagranthikas and saiddhantikas, and draws parallels with the Panchasangraha, illustrating the rich and nuanced discussions within Jain philosophical traditions on the nature of existence, karma, consciousness, and spiritual progress.