Tattvarthadhigam Sutram Part 08

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Book Title: Tattvarthadhigam Sutram Part 08 Author(s): Rajshekharsuri, Dharmshekharvijay, Divyashekharvijay Publisher: Arihant Aradhak Trust

This document is the Gujarati translation and commentary of the 8th Chapter of the Tattvarthadhigam Sutram, a foundational Jain scripture attributed to Acharya Umaswati. The commentary and translation are by Pujya Acharya Shrimad Vijay Rajshekhar Surishwarji Maharaj, with Muni Shri Dharmshekharvijayji Gani as the editor and Muni Shri Divyashekharvijayji as the collaborator.

Chapter 8: The Nature of Karmic Bondage (Bandha)

The 8th chapter of the Tattvarthadhigam Sutram delves into the intricate process of karmic bondage, explaining its causes, nature, and classifications.

Introduction to the Chapter: The chapter begins by stating that after discussing the influx of karma (asrava) in the previous chapter, this chapter will focus on the bondage of karma (bandha). The term "Tattvarthadhigam" itself means understanding the true nature of realities, and this chapter is crucial for grasping how these realities interact with the soul through karma.

Key Concepts Explained:

1. Causes of Karmic Bondage (Bandha Hetavah):

   • Mithya Darshan (False Belief): Contrary to right belief (Samyak Darshan). It's further divided into accepted (Abhigruheet) and unaccepted (Anabhigruheet) false beliefs. The text elaborates on the numerous schools of thought (363 according to the text) that fall under these categories, attributing them to various philosophers.
   • Avirati (Non-restraint): The opposite of restraint (Virati). It signifies the lack of ceasing from sinful activities like violence, falsehood, theft, unchastity, and possession.
   • Pramad (Carelessness/Negligence): This includes forgetting, not paying attention to important matters, disrespect towards virtuous actions, and improper use of mind, speech, and body (yoga). The text notes that Pramad is often implicitly included within Avirati in other karmic texts, but is separately highlighted here for clarity.
   • Kashay (Passions): Primarily identified as anger (Krodh), ego (Man), deceit (Maya), and greed (Lobh). These are described as the primary causes of the cycle of birth and death (Samsara). The chapter details the four sub-types of each Kashaya: Anantanubandhi (eternal bond), Apratyakhyan (non-renunciation), Pratyakhyanavarana (renunciation-obstructing), and Sanvalana (aggravating). The text provides detailed analogies to understand the intensity and duration of these Kashayas, linking them to the realms of rebirth (hells, animals, humans, heavens).
   • Yoga (Activity of Mind, Speech, and Body): The channel through which karma enters the soul. It's also categorized based on intensity (violent, less violent, least violent).

2. Nature of Karmic Bondage:

   • The soul, being in a state of Kashaya, attracts and binds compatible karmic particles (pudgals) through its activities (Yoga).
   • Karma is described as a physical substance (pudgal) that adheres to the soul's regions (pradeshas).

3. Types of Karmic Bondage (Bandha Ke Prakar): The bondage itself is characterized by four aspects:

   • Prakriti Bandha (Nature of Karma): The classification of karma into different types (like Jnanavaraniya, Darshanavaraniya, etc.) based on their inherent nature.
   • Sthiti Bandha (Duration of Karma): The time period for which a particular karma remains bound to the soul.
   • Anubhav Bandha (Intensity/Taste of Karma): The measure of suffering or happiness that a karma will produce when it ripens.
   • Pradesh Bandha (Quantity of Karma): The measure of karmic particles that bind to the soul.

4. Classification of Karmic Bands (Detailed): The chapter then systematically details the classification of each of the eight karmas based on these four aspects, particularly focusing on the number of sub-types for each karma:

   • Jnanavaraniya (Knowledge-obscuring Karma): 5 types (related to the types of knowledge: Mati, Shruta, Avadhi, Manahparyaya, Keval).
   • Darshanavaraniya (Perception-obscuring Karma): 9 types (related to perception and sleep states: Chakshu, Achakshu, Avadhi, Keval Darshan, Nidra, Nidranidra, Prachala, Prachala-prachala, Styana-gruddhi).
   • Vedaniya (Feeling-producing Karma): 2 types (Satvedaniya - pleasant feeling, Asatvedaniya - unpleasant feeling).
   • Mohaniya (Delusion-producing Karma): 28 types (Darshan Mohaniya: 3 types - Mithyatva, Samyak-mithyatva, Samyak; Charitra Mohaniya: 2 types - Kashaya and Nokashaya. Kashaya: 16 types (4 types of Krodh, Man, Maya, Lobh, each with 4 sub-types). Nokashaya: 9 types - Hasya, Rati, Arati, Shok, Bhaya, Jugupsa, Purush Ved, Stri Ved, Napunsak Ved).
   • Ayu (Life-span Karma): 4 types (Narakayu - hellish life, Tiryyagyoniyayu - animal life, Manushyayu - human life, Devayu - celestial life).
   • Nama (Name/Body-determining Karma): 42 types (categorized into Gati, Jati, Sharira, Angopanga, Nirman, Bandhana, Sanghata, Samsthana, Samhanana, Sparsha, Rasa, Gandha, Varna, Anupurvi, Agurulaghvadi, Upghata, Paraghata, Atapa, Udyota, Ucchvasa, Vihayogati, Pratyeka Sharira, Sadharana Sharira, Trasa, Sthavara, Subhaga, Durbhaga, Susvara, Dusvara, Shubha, Ashubha, Sukshma, Badara, Paryapta, Aparyapta, Sthira, Asthira, Adiyena, Anadeya, Yashas, Ayashas, and Tirthankara).
   • Gotra (Status-determining Karma): 2 types (Uchcha Gotra - high status, Nicha Gotra - low status).
   • Antaraya (Obstruction Karma): 5 types (Dana - charity, Labha - gain, Bhoga - enjoyment of consumables, Upbhoga - enjoyment of non-consumables, Virya - strength/energy).

5. Duration (Sthiti) of Karmic Bondage: The chapter then details the maximum and minimum durations for the bondage of these karmic types.

   • Max Duration: Measured in Sagaropama and Koti-Sagaropama units.
     • Jnanavaraniya, Darshanavaraniya, Vedaniya, Antaraya: 30 Koti-Sagaropama.
     • Mohaniya: 70 Koti-Sagaropama.
     • Nama, Gotra: 20 Koti-Sagaropama.
     • Ayu: 33 Sagaropama.
   • Min Duration: Measured in Muhurta and Antarmuhurta units.
     • Vedaniya: 12 Muhurta.
     • Nama, Gotra: 8 Muhurta.
     • Remaining Karmas (Jnanavaraniya, Darshanavaraniya, Mohaniya, Ayu, Antaraya): Antarmuhurta.

6. The Result of Karma (Vipaka/Anubhav):

   • Karma ripens and produces its "taste" or result (Vipaka/Anubhav). This result is experienced by the soul.
   • The nature of the result generally corresponds to the name of the karma (e.g., Jnanavaraniya leads to lack of knowledge).

7. Karma Nirjara (Shedding of Karma):

   • After experiencing the result (Vipaka), karma is shed from the soul.
   • The chapter mentions that while experiencing the result leads to Nirjara, other means like austerities (Tapas) also contribute to shedding karma, which will be elaborated in Chapter 9.

8. Types of Karma (Punishment vs. Merit):

   • The chapter concludes by classifying the eight karmas into two broad categories: Punya (Meritorious Karma) and Papa (Demeritorious Karma).
   • Punya Karmas: Satvedaniya, Samyak-karma (related to Samyak Darshan), Hasya, Rati, Purush Ved, Shubha Ayu (human, celestial), Shubha Nama, and Shubha Gotra (Uchcha Gotra).
   • Papa Karmas: All other karmas not classified as Punya.
   • The text notes a discussion among scholars regarding the exact classification of certain karmas like Samyakkarma, Hasya, Rati, and Purush Ved as Punya or Papa, acknowledging the complexity.

Overall Significance:

Chapter 8 provides a detailed framework for understanding how karma binds to the soul and the specific characteristics of each karmic type. It emphasizes the role of internal states (Kashayas, passions) and activities (Yoga) as the primary drivers of this bondage. The classification into Prakriti, Sthiti, Anubhav, and Pradesh lays the groundwork for understanding the permutations of karmic influence on the soul's journey towards liberation. The distinction between Punya and Papa karma highlights the ethical dimension of karmic processes.