FIRST STEPS TO JAINISM (PART TWO)

DOCTRINE OF KARMA

DOCTRINE OF ANEKANT

AND

OTHER ARTICLES WITH APPENDICES

BY

SANCHETI ASOO LAL M.Com., L.L.B., I.R.A.S.

BHANDARI MANAK MAL B.Com.

PUBLISHED BY

M. SUJAN MAL UGAM KANWAR SANCHETI TRUST

(SUMCHETI TRUST)

JODHPUR.

Published by :

SUMCHETI TRUST

Alka, D-121, Shastri Nagar,

Jodhpur - 342 003. (India).

Phone : 33865

Computer Typesetting by :

SHARMA COMPUTERS

Near S.B.B.J., Jaljog Circle,

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Phone : 39148.

DEDICATED TO

THE REVERED MEMORY

OF

PUJYA GURUDEV

JAIN ACHARYA SHRI HASTIMALJI MAHARAJ SAHIB

WHO

INSPIRED US TO UNDERTAKE THESE STUDIES.

Preface

With the blessings of Gurudev the second part of our publication `First Steps to Jainism' is before the readers. It may be recalled that the First Part was printed in 1984 with a second edition in 1989. Since then we have been working on the second part which has indeed taken a long time.

This was partly due the complex nature of the subjects dealt with in this part like `The Doctrine of Karma' and `The Central Philosophy of Jainism-Anekantavada-specially the latter. Partly the delay was due the fact that we wanted to explain the subjects in detail to make the book comprehensive and that too in simple language. However, the subject of `Anekantavada' or the Theory of Non-One-sidedness has become so expansive that it has been difficult to keep up with the latest developments, not to talk of explaining the same. Actually with the researches of eminent scholars like Dr. D.S. Kothari and Prof. P.C. Mahalanobis the scope of Anekantavada and Syadvada has become very wide, being corroborated by the conclusions of the latest developments in physics and statistics. Therefore, even experts in these subjects can not throw proper light on the findings of the great men mentioned, because to understand the implications fully one has to have not only the scientific knowledge but also knowledge of the philosophical subjects. Such combinations are very rare indeed. We have, therefore, decided to give the articles of the abovenamed scholars in original in the Appendices. At the same time the demand for the second part has been increasing and enquiries were received as to when this part will be out. Therefore, we have given in the concerned chapters in this book in simple language whatever we understood about these complicated subjects with apologies to our readers who find some grey areas therein.

From the above it will be clear that true to its name, the chapters in this book can be considered first steps to the storehouse of knowledge of the subjects covered. However, after reading the chapters the readers will not remain completely unfamiliar with the subjects and the terms employed; and to some extent their thirst for more information on the subjects may be aroused. Even this will be a source of satisfaction to the authors. For those who are keen for more knowledge, there is abundant literature available on the subjects, some indications whereof will be available in the appendices, which are also scholarly treatises on the subjects. Thus this book will provide not only elementary knowledge as first steps to the subjects, but will also supply some advanced knowledge thereof, and the matter included herein may prove of interest to the laymen as well as the scholars.

For obvious reasons this book should be read in continuation of Part I, in which indications were given about its contents. However, Part I dealt with the basic information about distinctive features of Jain religion, as also the path prescribed thereunder for alround development of the human personality, man's place in the universe and his duties to himself and his fellow creatures. We give in the following paragraphs the scope of chapters in this book in brief:

The Doctrine of Karma :

In the first chapter of this book we have dealt with `The Doctrine of Karma'. In Jain metaphysics Doctrine of Karma occupies the same supreme place as God occupies elsewhere as the main moving force. Though the concept of Karma is accepted in all systems of Indian religions "in no other system, perhaps, has Karma been taught to be of such concrete, realistic, physical nature," as in Jainism, where Karma have special significance as Material particles with psychophysical qualities and distinctive powers of being attached with the soul and giving results. In this chapter an attempt has been made to describe the Karma in their various aspects and varieties. We have drawn heavily on Dr. H.V. Glasenapp's research work `The Doctrine of Karma in Jain Philosophy' which was published in Germany in the beginning of this century and was published in India in English in 1942. It is indeed an exhaustive treatise on the subject of Karma and an example of German scholarship and painstaking study. The degree of Ph.D. was granted to the author in 1914 for this work by the Bonn University. We have thought it fit to include in the appendices not only the Preface to the German edition by Dr.H.V. Glasenapp (as App. A), but also the Foreword to the English edition by Rev. Dr. R.Zimmermann of St. Xavier College, Bombay (as App. B), which we found very useful, as well as interesting, and think that these will be liked by the readers. It may also help in charting further studies of the subject as Dr. Glasenapp has given useful information about the books on the subject, and contents of the Karmagranthas.

Stages of Progress of the Soul - The Fourteen Gunasthan :

In this chapter the Jain path of progress of the soul on the way to salvation is indicated whereon the fourteen Gunasthana form the fourteen milestones. This shows that as the Karma load of the soul reduces, the soul rises on the scale of spiritual development and progresses on the path of liberation. This chapter is, therefore, directly related to the 'Doctrine of Karma. Similarly the next chapter deals with The Five Bodies, the human soul acquires from time to time since times immemorial. These are also related to the Doctrine of Karma, but because of the fact that they are matters of common interest brief separate mention has been made of the same, as the Karma are also attached to the soul in the form of Karma body (Karman Sharir).

The Central Philosophy of Jainism - Anekantavada :

This is the chapter dealing with the philosophical contribution of Jainism which is being supported by latest findings by scientists ranging from mathematicians to physicists. Actually this contribution of Jain philosophy contains seeds of synthesis of conflicting views and proves that the things which appear contradictory are actually complementary. This is also the latest finding of "The Principle of Complementarity which we owe principally to Niel Bohr - perhaps the most significant and revolutionary concept of modern physics". (Extract from Dr. D.S. Kothari's article `Modern Physics and Syadvada' given in the App. C) As stated earlier the scope of Anekantavada (including Nayavada and Syadvada which have been dealt with in this chapter) is expanding with modern findings of eminent scholars. Thus, interesting light is thrown by Dr. B.K. Matilal in his lectures delivered at and published by L.D. Institution, Ahemdabad (which one can read with benefit), that Anekantavada is a sub-variety of Vibhajyavadda like Buddha's Middle way. The latter however, is only analytical and can be termed the `Exclusive Middle'; while Mahavira's Anekanta should be called `Inclusive Middle' with analysis as well as synthesis. Further the learned Doctor mentions that the standpoints or Naya were classified into various types for taking into account the different philosophical views prevalent in classical India. The vindication of these age old principles by advancement in science only goes to prove that the great seers-the Jinas-had perceived the eternal truths and one should approach these with open mind and reverence instead of criticizing and scoffing at them as has been the case at times. Special mention may be made of the following appendices on the subject which we have included for the reasons given in the book :

App. C - Modern Physics and Syadvada by Dr. D.S. Kothari.

App. D - The Indian-Jaina Dialectic of Syadvada in Relation to Probability By. Dr. P.C. Mahalanobis.

App. E - The Syadvada System of Predication By Dr. J.B.S. Haldane.

App. F - Anekanta By Dr. Nathmal Tatia.

Freedom of Will -

In this last chapter we give the Jain view about the solution of the age old riddle whether man's destiny is supreme or his effort (Takdir vis-à-vis Tadbir). True to its Anekantavadi tradition Jainism gives a satisfactory answer to the problem which we hope will be of interest to the readers.

We close with our grateful thanks to all those who have helped us in this work, special mention may be made of Shriman Johari Mal ji Sahib Parakh and Dr. Sagar Mal ji Sahib of Varanasi whom we consulted from time to time. The authors of books and articles from which we have drawn heavily deserve our gratitude. These include Dr. B.K. Matilal, Dr. H.V. Glasenapp., Dr. R. Zimmermann S.J., Dr.. D.S. Kothari, Prof. J.B.S. Haldane, Dr. P.C. Mahalanobis, Dr. Nathmal Tatia and others.

Special mention must also be made with our grateful thanks and acknowledgements for the following publications, individuals and institutions whose contribution we have included in this compilation which we think will add to the utility of this book :-

The article `Modern Physics and Syadvada' by Dr. D.S. Kothari has been supplied to us by his son Dr. L.K. Kothari, Jaipur.

Dr. Prakash Rao, editor 'Sankhya' has supplied the two articles by Dr. P.C. Mahalanobis and Dr. J.B.S. Haldane titled `The Indian-Jaina Dialectic of Syadvad in Relation to Probability' and 'The Syadvada System of Predication' respectively. These were published in Sankhya (1954) Vol. 18 at pp. 183-194 and pp.195-200 respectively and the Indian Statistical Institute Calcutta has permitted us to publish the same.

Prof. Mahalanobis' article was originally published by Dialectica Vol 8/2 (1954) pp. 95-111 Switzerland.

Prof. R. Zimmermann's Foreword and Dr. H.V. Glasenapp's Preface to the German edition of his book 'Doctrine of Karma in Jain Philosophy' has become available to us from the English translation thereof, published in 1942, by the Trustees of Bai Vijibai, Jivanlal Panalal Charity Fund, Bombay.

Dr. Nathmal Tatia has permitted the publication of his article `Anekanta'.

We again express our gratitude and reverence to Gurudev who inspired us to undertake these studies, and who is, unfortunately, not with us to bless this effort, as he blessed Pt. I.

ASOO LAL SANCHETI

M. Com. LL.B., I.R.A.S.

Retd. Financial Adviser & Chief Accounts Officer,

Indian Railways

Former Member, Accounts & Finance,

Rajasthan State Electricity Board

MANAK MAL BHANDARI

B. Com

‘ALKA’ D-121

Shastri Nagar,

Jodhpur (Raj.) 342 003.

Divali, 1994.

Contents

Preface

The Doctrine of Karma.

Stages of Progress of the Soul Due to Development of its Qualities - The Fourteen Gunasthanas.

The Five Bodies.

The Central Philosophy of Jainism - Anekantavada- The Doctrine of Non-one-sidedness

Freedom of will - The five samvay.

Appendices

(A) Preface by Dr. Glasenapp to his book ‘Doctrine of Karma in Jain Philosophy’.

(B) Foreword by Prof. R. Zimmermann to the book ‘Doctrine of Karma in Jain Philosophy’.

(C) ‘Modern Physics and Syadvada’ By Dr. D.S. Kothari.

(D) ‘The Indian-Jaina Dialectic of Syadvad in Relation to Probability’ by Prof. P.C. Mahalanobis.

(E) ‘The Syadvada System of Predication’ by Prof. J.B.S. Haldane.

(F) ‘Anekanta’ by Dr. Nathmal Tatia.

The Doctrine of Karma PArt -1

The Doctrine of Karma is a direct outcome of the extension of the age-old and well-established principle "as you sow, so you reap" to the spiritual sphere. In other words, this doctrine is nothing but an extension of the physical phenomenon observed in every day experience in nature that every action has a reaction, every effect has a cause and vice versa.

According to the Karma doctrine the course of life of every living being here and hereafter is determined by his Karma or his deeds and a pious life leads to comforts, contentment and general well-being in the present life and re-birth in higher and better forms of existence. Evil actions result in birth in lower forms of existence in future life and unhappiness or misery,, in the present existence. In short Karmavada may summarised as the “theory of inevitable consequences of one's actions." This doctrine seems to have developed along with other doctrines about the course of events or creation. These include Kalvad or doctrine of time (treating time as a determining agent), Svabhav-vad or doctrine of Nature (which held the nature of things as sole determinant), theory of pre-destination (holding destiny as the prime factor) etc. These are proposed to be discussed separately in this book. Here it will be sufficient to mention that in Jain thought, true to its non-one-sided (Anekantvadi) approach, due importance is given to all these factors as agents determining the course of life along with the doctrine of Karma.. However, prime place is given to Karma doctrines as it involves elements of freedom of will of the individual, accountability for one's acts or deeds (Karma) and is living or active as against the inert and passive nature of other factors like time, nature and others.

The Indian thinkers universally accepted and adopted the Karma doctrine in all the major religious systems originating in India viz. Hinduism, Buddhism and Jainism. Though the emphasis varied, all these major systems gave the Karma Doctrine prime place in the scheme of things spiritual, pertaining to each system.

What is a bit surprising is that the doctrine of Karma, did not get the place it deserved in the three western religions viz., Christianity, Judaism and Islam, Though it is said that prophet Mohammed warned his daughter that she will be judged by God, on the day of reckoning, by her deeds in her life-time and not because she was the prophet's daughter. May be the concept of an omnipotent God-head did not permit acceptance of the due importance of the Karma Doctrine.

However, nowhere else except in Jainism is so much importance attached to the principle of Karma. Coupled with the concept of soul and its transmigration in a continuing cycle of deaths and re-births Jainism lays down that it is one's Karma which primarily regulate the future destiny and course of life of all souls. In this concept there is no place for an all powerful God who interferes with, nay determines, the destinies of living beings as in some other religions and beliefs. As already stated in Part I Jainism does not believe in such an all powerful God. The position occupied by God in other religions and faiths as an arbiter of destinies of beings is held by Karma of the beings in Jain Philosophy. In this process the individual being is raised to a high pedestal, capable of determining his destiny and competent to write one's fate.

Also the disputes and doubts surrounding the concept of an all powerful and jealous God are resolved as if by one stroke. At the same time the Karma concept and belief in the same- encourages and enforces an ethical behaviour in its believers. This is not on account of the fear of an Almighty God (whom no one has seen) but for the simple reason that one will have to face the consequences of one's behaviour - good or bad or indifferent - in this world or hereafter. Moreover the Karma doctrine provides satisfactory explanation for the otherwise inexplicable divergence in existence viz., poverty v/s prosperity, health v/s sickness, happiness v/s misery, which strikes one at every stage and which is unjustifiably ascribed to an almighty God when these are the inevitable consequences of the beings own actions.

Against the brief background above, we take up detailed discussion of Karma doctrine in Jain philosophy. The meaning of the word Karma commonly accepted in Hinduism, Buddhism, etc. is activity, work, deed or act. It also implies sacrifices or yagyas performed as a part of Brahamanic rituals as well as the prescribed formalities like fasting and other forms of worship called Karma-Kand.

However in Jain philosophy every form of activity in thought, word or deed with any of the passions (anger, pride, deceipt and greed) together with the resultant material particles (Pudgals), which can get attached to the soul, are covered in the definition of Karma. Thus Karma in Jain scheme is a "complexes of very fine matter, imperceptible to senses, which enters into the soul, causing great changes in it." This can do with some elucidation, though it may involve a little repetition or recapitulation.

According to Jain philosophy the beginningless, endless and uncreated univere consists of six substances viz. (i) Living being (Jeeva); (ii) Matter (Pudgal); (iii) Time (Kaal); (iv) Space (Akash) (v) Medium of rest (Adharma) and (iv) Medium of Motion (Dharma). Of these only the living beings or souls have consciousness and possess the potential of infinite knowledge, infinite perception, bliss etc. Actually the liberated souls possess these qualities and, therefore, are considered the perfect souls the Siddhas. These powers in case of the unliberated or mundane souls are fettered due to their association with the other substance-matter which is non-conscious or non-living but possesses form and is the only substance with form out of the six substances.

The association of the formless or shapeless living souls with the non-living and tangible matter is beginningless (but not endless as we shall see). This beginningless association is an established concept and an accepted fact in Jainism like other similar accepted fact of uncreated beginningless universe. This association is constantly renewing itself (till complete separation form the soul i.e. Mukti) through the release of old matter and absorption of fresh matter by the soul because of the acts and deeds of the living beings. That element of the matter which is so associated with the souls or living beings is known as the Karma Pudgal or the Karmic matter and is included in the wider meaning of the word Karma. Thus when it is said that one is engaged in the Karma of walking or talking it broadly implies that one is performing the act or activity of walking or talking and also absorbing the resultant karma matter into his soul. strictly speaking the word karma should imply action only and the attachment of matter with the soul should correctly be expressed by the word Karma Bundh or Karma Bondage. However, the fact remains that in common parlance the term karma is used to denote the actions and also their consequences by way of Karma Bondage. This has at times resulted in misunderstanding, which is explained at the cost of a little diversion.

While comparing the message of the Bhagwat Geeta with Jain teachings it is usually said that while the former teachers activity or karma, the latter is against Karma or action. This is hardly justified. Jainism does not teach inaction or non-activity because it is simply not possible to forgo actions in one form or another as long as one lives. This has been clearly stated in the beginning of Acharang Sutra, one of the earliest and most authentic compilation of the Jain canon. What is however, prescribed in Jain teaching is to avoid Karma Bondage or Karma Bandh which is loosely interpreted as Karma or activity. Actually there is considerable similarity in the message of the Geeta and the Jain prescription for the pursuit of a correct course of life. The former teaches action without worrying about the result "Karmanyevadhikaraste, maphaleshu Kadachan" in Jainism also we find exhortation about action with vigilance or Karma with Jayana i.e. without passions, at the same time maintaining equanimity or indifference while accepting the result, as this will not result in Karma Bondage. After this slight diversion we take up the questions about the Karma Principle, that naturally arise :

1. What is the Karma matter or Karma pudgala and

2. How does it get attached with or detached from the soul.

Let us take these questions one by one to throw light on the subject of Karma.

What is the Karma Matter or Karma Pudgal ?

We have seen that "Matter", the only substance in the universe with form consists of infinite number of Pudgals-indivisible particles of matter-very much smaller than the atom. They are so fine that in each part of space infinite number of combinations of the Pudgals or Skandhas can be contained in their subtle (Sukshama) form. Each of these pudgals has at least four qualities i.e. touch, taste, smell and colour.

There are many categories of clusters of these pudgals called varganas. These varganas are of eight types (with many subtypes) like Bhasha vargana or category of speech, Sharir vargana (category of body), Mano vargana (mind category) etc. One of such categories of pudgals is Karma varagana i.e. pudgals that have the potentiality of becoming Karma matter of different types and of getting attached to the soul. It is this particular category of matter called Karma Vargana which is absorbed by the contaminated and thus material soul due to its activity and passions and is converted into Karma body (Karma Shareer) just as an oil lamp absorbs oil and converts it into a flame due to its heat. It has been mentioned that it is the contaminated soul that absorbs Karma matter. This needs to be elucidated. Essentially the soul is pure consciousness and is absolutely non-contaminated and non-material the liberated souls (Siddhas) are like this. Such pure souls cannot be contaminated by Karma-as they are two categories distinctly separate from each other i.e. one is living being (Jeeva) and other is non-living being (ajeeva). But due to the beginningless contamination with matter (Karma) the soul's pure non-material form has also become partly material and, therefore, it may further be contaminated. As stated earlier pudgals joining the soul are in the form of Karma Vargana each with infinite number of pudgals in their fine (sookshama) form and constitute the Karma body or Karma Shareer of the soul. These Karma varganas are the finest (sookshama) of all other varganas, which means that while they have the largest number of Pudgals, yet they occupy the least space (as explained in a separate chapter).

All the Karma matter associated with a soul form the soul's Karma body (Karma Shareer) which is one of the five categories of bodies of the soul i.e.

1. Audarik,

2. Vakriya,

3. Aharak,

4. Tejas and

5. Karman (to be discussed separately).

Here it will suffice to say that Karma body:

1. has beginningless association with the soul which is renewing itself by shedding old Karma and acquiring new ones and which can and finally end only upon the complete liberation of the soul,

2. it consists of the highest number or infinite pudgals and is the finest (sookshma) of all the other bodies,

3. it is not stopped by any obstruction,

4. it always travels with the soul on its transmigration from one life to another and finally,

5. it determines the destiny and course of life of the soul in the world and the next which is, good, bad or indifferent depending on the nature of the Karma body-Karman Shareer-accompanying the soul and giving results.

How does Karma matter get attached with the soul ?

After dealing with the Karma matter, we come to the second and more important question of the nature of attachment of Karma matter with the soul. This issue is the core or heart of Jain thought and to some extent it has been dealt with in Pt. I while dealing with Seven Fundamentals. However, that discussion was primarily from the point of view of the soul and its journey in this world. We shall now deal with this subject from the point of view of Karma which is the subject under discussion.

The process of attachment of Karma (it should imply Karma matter) with the soul can be divided into two parts (i) entrance or introduction of Karma into the soul, (ii) attachment proper or retention of Karma by the soul. The former is called Asrava or Influx and the letter is known as Bandh or Bondage as they denote entry into and the binding of the soul by the Karma respectively.

Entrance or introduction of the Karma into the soul ?

All Influx or Asarva of Karma into the soul may or may not be followed by or become bondage or bandh, but bondage is always preceded by Influx. In higher stages of spiritual development or progress of the soul (Gunasthans to be dealt with separately) when the soul is passionless, the Karma entering the soul leave it simultaneously, staying just for one Samay (smallest division of time), which need not constitute bondage. However, all bondage i.e. bandh of soul by Karma must be preceded by entrance or influx or Asrava as without such introduction or influx the Karma cannot bind the soul. The line of distrinction between the two is very fine so much so that in its broader concept bondage includes influx and the causes for the latter (influx) are also included in the list of causes of the former (bondage). This will be clearer as we continue this discussion. Let us first discuss the influx, introduction or Asrava of Karma into the soul.

The unliberated worldly (Sansari) or contaminated (with Karma) soul is undergoing constant vibrations which are due to the effect of the old Karma already attached to the soul. These vibrations in the soul space are called YOGA-distinct from the other meanings of word YOGA like meditation, concentration or addition. In the external world they are manifested through the body that the soul may be occupying. The Yoga is of three types depending on the results of the vibration of the soul in (i) body, (ii) speech or (iii) mind. In case vibrations result in activity of the body it is called Kaya or Body Yoga, if it manifests itself in activity of the speech or speaking it is called speech or Vachan Yoga and if it results in thought process it is termed Mano Yoga or Mind Yoga. It is because of these vibrations of the soul, termed three types of Yogas as mentioned above, that disturbance is created in the area of influence of the soul and body (it occupies) in the world. The potential Karma pudgal (Karma varganas) out of the other infinite number of pudgals in the world are attracted into the soul as a result of these vibrations and Yoga and this is termed as Influx or Asrava.

This Asrava or Influx due to the three types can be good and beneficent (Shubh or Punya) or bad and sinful (Ashubh or Paap). This is determined by the intention behind the activity of body, speech or mind. If the intention is bad being coloured by the four passions, viz., Anger, Pride, Deceit and Greed, it shall lead to sinful or bad (Ashubh) Yoga and Asrava and if the intent is good marked by restraint over these passions it will be good or beneficent. As examples we give the following acts which are called good or shubh or Punya Ashrava or beneficent Influx :

1. Good body yoga - Charity, restraint, service.

2. Good speech yoga - Truthful, sweet conversation.

3. Good mind yoga - Wishing well of others in thought, good meditation.

The following are the examples of bad or Ashubh Yoga or Pap Asharava :

1. Bad body yoga - Violence, theft etc.

2. Bad speech yoga - Falsehood or harsh or hurtful talk.

3. Bad mind yoga - Thinking ill of others.

Viewed from another angle it is the attachment or hatred and otherwise involvement with things worldly i.e. Raga (attraction) or Dwesha (aversion) that are the villains of the piece as they lead to the four passions. It is due to the presence of these that Yoga or Asrava of Karma becomes bondage and without these it does not. When it does not result in Bondage it is called Iryapathic Asrava i.e. non-affecting Karma which go out of the soul as they come in. The Karma influx accompanied by attraction or aversion is called Samprayik Asrava or affecting influx which attach the Karma pudgal with the soul body and that results in bondage of the soul. The causes of such connecting Influx-Samprayiak Asrava is given as under though they are all covered in the broader scope of Raag and Dwesh activities :

1. Three Yoga - Activities of Thought, Word and Body

2. Five Avirati - Non-observance of vows of Non-violence, truth, non-theft, sexual restraint and non-covetousness.

3. Four Kashaya - Anger, Pride, Deceit & Greed.

4. Five senses - (& their actions) Sense of touch, taste, smell, sight & hearing.

5. Twenty five types of activities - Including acts of false faith, negligence, attachment etc.

To summarise, a soul which is acting through thought, word or deed under the influence of Raga and Dwesh or Passions (Kashya) will attract Karma (Ashrava) which will stick to it just like dust blown by wind sticks to a wet or oily piece of cloth, and will become bondage (Bundh). This type of Ashrava is of the nature of affecting or Samprayik Karma ashrava. Another soul which is also so acting but without Raag-Dwesh or Passions (Kashaya) may attract Karma but they will not stick to the soul just as a wooden ball striking against a dry wall does not stick to it but falls apart, and are known as Non-affecting or Iryapathic Karma. To some extent this touches upon the second and main part of our enquiry i.e. "How does karma matter gets attached and retained by the soul" which we can take up now in detail.

Attachment proper or retention of Karma by the soul

To put the record straight it might appear incorrect to say that Karma get attached or retained by the soul as the Karma as we have seen are non-conscious, non-living matter and, therefore, the passive agent. Actually, it is the living soul that is the conscious and active agent which by its vibrations through the acts of body, speech and mind attracts and retains the Karma and binds itself. However, it has to be remembered, that the soul is not a completely free agent (though at times it is) and is acting under the influence of past Karma with which it has beginningless attachment, and which are in turn guiding its activities as they come to fruition. Further, though the Karma are considered lifeless and non-conscious, due to their attachment with the soul they acquire conscious character and give results. Similarly, though the soul is invisible shape-less entity, due to the close association with Karma it acquires a Karmic body which is with shape and form and which is its constant companion.

It has been noted above that due to Yoga-activities of the soul of three types (body, speech and mind), disturbance is caused in the material world or Pudgal which are attracted to the soul and which get converted into Karma. It has also been mentioned that these Pudgal or Karma-vargana get attached to the soul due to presence of the four passions, kashyas i.e. Anger, Pride, Deceipt and Greed alongwith Yoga activities, otherwise they leave the soul simultaneously with their influx (Ashrava). As such it is clear that it is with passions that the influx (Ashrava) becomes bondage-bandh of the soul. Thus the passions or Kashayas are the principal causes of Bandh or Bondage of soul and its transmigration in the world, though Yoga are a precondition.

Thus we have seen that YOGA and KASHAYA are the two causes of Bondage or Bandh. According to other tradition false vision (Mithya Darshan), un-diciplined life (Avirati) and Negligence (Pramad), are also considered causes leading to Bondage (Bandh) of the soul (in addition to the YOGA and KASHYA). However, an in-depth look will reveal that these three causes are covered by Yoga and Kashaya in their broader meaning.

False vision or faith (Mithya Darshan) implies want of true belief or indulgence in false belief. Undisciplined life (Aviriti) is not following the five vows (Vratas) i.e. Indulgence in violence, untruth etc. and Negligence (Pramad) is carelessness or recklessness in thought, word or deed and all these ultimately result in four Kashayas, the four passions i.e. Anger (Krodh), Pride (Maan), Deceipt (Maya) and Greed (Lobh). Also these are the prime agents of bondage and therefore, are rightly considered so along with Yogas (cause of influx). However, in higher stages of the development of the soul (Gunasthan), where finer distinction and detailed appraisal has to be made, all the other causes are also mentioned so as to put them in proper perspective.

Various aspects of Bondage of Karma with the soul (The Doctrine of Karma PArt -2)

A number of questions can arise about different aspects of BONDAGE OR KARMA BANDHA e.g. what is the result of such Bondage, does Bondage effect all pradesh of the soul or part only, is the bondage similar for all souls etc. The answers to these questions throw light on the process of Bondage and therefore, deserve mention here. It is as a result of Bondage that the Karma varieties are formed. Just as fodder eaten by a cow or goat is converted into milk, which simultaneously determines its taste like sweetness, and other qualities as also its quantity and lastingness or duration, similarly in respect of Karma the nature (Prakriti) duration (Sithi), intensity (Anubhag) and quantity (Pradesh) is determined alongwith the attachment or Bondage. The Karma acquired by the soul are in Sooksham or very fine form and are formed by infinitesimal pudgals. The soul in its entirety gets bound by the Karma Pudgal which it draws from all directions but from the limited area of its (souls) existence only (not from beyond it). However, the Karma Bandha-Bondage of each soul varies depending upon the difference in its YOGA activities in body, speech and mind and the Kashyas at that time.

It must have become evident that the Influx and Bondage (Ashrava and Bandh) as also Sanvar and Nirjara of Karma-with soul are occurring all the times simultaneously. These are very complex phenomena that can de gauged exactly by only omniscient beings-the Keval Gyanis. Such beings can see the interplay of soul and Karma Pudgal like a fruit on one's palm. Before closing this discussion and going over to the attributes of Karma it may be recalled that some Karma bondage is good or happy meaning thereby that they result in worldly prosperity, physical well-being etc., but it is bondage alright and it results in continuation of transmigration of the soul in the world and obstructs its final release and Moksha.

Four parts or varieties of Bondage (Bandh)

It has been mentioned above that along with the process of Karma Bondage by Influx (YOGA) and Passions (KASHAYA) the (i) Nature (Prakriti); (ii) Quantum (Pradesh); (iii) Duration (Stithi) and (iv) Intensity (Anubhag) of such Karma Bondage is also determined. The first two are primarily determined by Yoga as it is on the magnitude or power or otherwise of the Yoga that the (i) Nature of the Karma Bandh and (ii) Quantum of Karma absorbed will depend. Again the latter two i.e. (iii) Duration and (iv) Intensity of Bondage will primarily depend upon the four Kashyas or passions and their intensity or otherwise as these will provide operating time and force to the Karma Bondage. This will become more clear from the subsequent discussion of the subject where we shall examine each of the four parts of bondage separately viz. (i) Nature, (ii) Duration, (iii) Intensity and (iv) Quantum.

Nature Bondage (Prikriti Bandh)

The Karma acquired by the soul depend on the different types of activities of body, speech and mind accompanied by passions. As a result of the difference in such activities the Karma acquire different natures. These are broadly divided into eight species of Nature Bondage or Prikriti Bandh for the sake of categorisation though the nature of Karma Bondage is of innumerable types as the activities are of innumerable kinds. These Natures are invisible but can be judged from the effect of Karma on the living beings. The main eight kinds of Nature Bondage (Prikriti Bandh ) are further divided into the following ninety seven (some authorities give more types taking sub-classes into count) detailed types which are discussed below :

1. Gyanavarniya - Knowledge obscuring Karma with five sub-divisions.

2. Darshnavarniya - Perception obscuring Karma with nine sub-divisions.

3. Vedneeya - Feeling producing Karma with two sub-divisions.

4. Mohaneeya - Deluding Karma with twenty eight sub-divisions.

5. Aayu - Age Karma with four sub-divisions.

6. Naam - Physique Karma with forty two main sub-division, and ninety three (103 also) further sub-divisions.

7. Gotra - Status Karma with two sub-divisions.

8. Antraya - Obstructing Karma with five sub-divisions.

Knowledge obscuring Karma-Gyanavarniya Karma

Knowledge or consciousness is an essential and distinctive attribute of the soul. This may be specific or general i.e. knowledge which gives specific information or exact nature of things is Gyan (as opposed to general idea of things which is Darshan discussed later). The Karma which obscure or obstruct this attribute of the soul i.e. consciousness or knowledge (the Gyan) due to its evil effect are known as knowledge obscuring Karma which are like a bandage on the eyes which obstructs the sight. Some of the reasons leading to knowledge obscuring Karma are criticizing and opposing the really knowledgeable or Gyanis, obstructing acquisition of knowledge by any body and similar activities. It is known that knowledge is of five types and accordingly this Karma is also divided into five types-depending upon the types of knowledge these obstruct or obscure. These are briefly mentioned below :

1. Sensory-knowledge-obscuring Karma (Mati Gyanavarniya) - which obstruct the right sensory knowledge derived through the five senses viz., sense of sight, hearing, smell, taste and touch as also the mind.

2. Study knowledge- obscuring Karma (Shrut Gyanavarniya) - which obstruct the right study knowledge.

3. Remote knowledge - obscuring Karma ( Avadhi Gyanavarniya) - which obstruct the determinate knowledge of remote physical objects derived directly without the help of sense and mind.

4. Mind reading knowledge obscuring Karma (Man-paryay Gyanavarniya ) - which obscure the powers of mind reading which also may be termed as telepathy broadly.

5. Omniscience obscuring Karma (Kewal Gyanavarniya) - which obscure the power of soul to acquire omniscience or unlimited knowledge.

Perception obscuring Karma (Darshanvarniya Karma) -

The word Darshan here is translated as Perception to distinguish it from the word Darshan which means faith and vision as mentioned in the first Sutra of Tatvarth Sutra - "Samyag Darshan, Gyan, Charitrani Moksha Marg" Hence Darshan or perception here implies general or non-specific knowledge of things as opposed to specific knowledge which is meant by Gyan. The Bondage of Karma which obscure, the powers of general perceptions the soul fall in this category. This general perception is of four types and the Karma obscuring these four perceptions are the types of perception obscuring Karma as listed below :

1. Sight perception obscuring Karma (Chakshu darshanavarniya) - The general perception which is acquired with the help of eyes or sight is sight perception and Karma obscuring this power is sight perception-obscuring Karma.

2. Non-sight perception obscuring Karma (Achksu Darshanvarniya) - The general perception which is acquired through the mind and senses other than eyes is non-sight Perception and Karma obscuring such powers are called nonsight obscuring Karma.

3. Remote Perception obscuring Karma (Avadhi Darshanavaniya) - This Karma obscure general perception of remote physical objects without the medium of eyes or other sense and the mind (which is akin to the remote knowledge).

4. Perfect perception obscuring Karma (Kewal Darshanvarniya) - Just like Kewal Gyanavarniya Karma, these Karma obstruct the power of the soul to realise perfect Perception or Kewal Darshan.

In addition there are five types of Perception- obscuring Karma, which relate to powers of sleep over wakefulness. These are termed "Vedniya " as against "avaran" of four types discussed above. These are -

1. Nidravedniya Darshanvarniya - Karma which enable such sleep from which one can wake up easily;

2. Nidra Nidra Vedniya Darshnavarniya Karma - which make it difficult to wake up from sleep.

3. Prachala Vedniya Darshnavarniya Karma - which result into sleep even while standing or sitting.

4. Prachala Prachala Vedniya Darshnavarniya Karma - which result in sleep even while walking.

5. Styanagridhi Darshanavarniya Karma - which enables execution of different actions during sleep by giving considerable power during sleep.

These are the nine varieties of Perception obscuring Karma which is compared with a guard or gatekeeper not permitting free access to the soul. The reasons for acquisition of this Karma are the same as those for knowledge obscuring karma, because as mentioned earlier Darshan is general or non-specific type of knowledge only.

It may again be clarified that though the name Darshana-varniya is used this Karma does not obscure the attribute of true faith or vision which is caused by Deluding Karma (Mohaniya Karma ) which will be explained later.

Feeling Producing Karma or Vedneeya Karma

The Karma bondage which on fruition gives feeling of worldly pleasure or pain or happiness or un-happiness is called feeling producing or Vedneeya Karma. This is of two types i.e. (i) The Karma which produce pleasure or happiness are called Pleasure producing (Sata Vedneeya) Karma and (ii) those which produce displeasure or un-happiness are called Dis-pleasure Producing (Asata Vedneeya) Karma.

As a corollary to feeling of pleasure or pain this Karma provides all means and equipment leading to pleasure or pain. This is compared with a sharp knife or dagger covered with honey, which is sweet to taste but can also cut or harm the tongue. The causes leading to this Karma are the acts leading to harm or hurt to other living beings or providing means of happiness or otherwise to others by thought, word or deed.

It may be clarified again that this Karma concerns worldly pleasure (or pain) only and not the ultimate infinite happiness of the soul or spirit which comes from complete destruction of all Karma, (including this Karma) on attainment of liberation or Moksha.

Deluding Karma or Mohaneeya Karma

It is well known that Right knowledge, Right faith and Right conduct form the path of liberation. It has been stated above that knowledge obscuring Karma obstruct the soul's efforts to acquire right knowledge. The type of Karma which obstructs or obscures the soul's effort for achieving Right faith and Right conduct (even right knowledge) is called the Deluding or Mohaneeya Karma. The effects of this Karma deludes or misleads the soul and this Karma is so powerful that it is considered the villian of the piece or the king of all Karma. It is compared with intoxication and like an intoxicated person the soul under its influence loses power to distinguish between good and bad, right and wrong and goes astray towards false faith and false conduct. Its two main divisions are (I) Faith or vision Deluding Karma (Darshan Mohaneeya) and (II) Conduct Deluding Karma (Charitra Mohaneeya). The former Karma which obscure Right Vision or Right faith can be further sub-division into three categories :

Faith or vision Deluding Karma (Darshan Mohaneeya)

Rationalism Deluding Karma (Samkytav Mohaneeya)

The operation of this type of Karma though permitting inclination towards Right vision/Faith obstructs high degree of right faith which is necessary to eliminate or suppress false faith completely to pave the way to full realisation of the soul's qualities.

Mixed Deluding Karma (Misra Mohaneeya)

The operation of this variety of Karma results in uncertain or doubtful state of the faith or vision of the soul which vacillates between true vision or faith and false vision or faith and makes it a "Sanshayatma (Doubting Thomas)" as mentioned in the Bhagwat Geeta.

Falsehood-Irrationalism Deluding Karma (Mithyatva Mohaneeya)

The operation of this Karma results in complete lack of true faith/vision; or positive adherence to false faith. This depends upon whether the development of the beings enables them understanding or not. As such if the beings are like insects which have no understanding they will suffer from lack of true faith called Anabhigrahik (Untaught) Bondage. If the beings are with developed understanding like human beings and even than they do not have true faith but also have false faith (belief in false gods, teachers and books) then it will be called Abhigrahik (Taught) Bondage.

This Karma is so powerful that it brings in its train all other causes of Bondage of soul viz. undisciplined life (Avirati), Negligence (Pramad), Passion (Kashya) and Yoga (Influx). As such it completely overpowers and misleads the soul and not only does it vitiate Right faith/vision but also obstructs acquisition of Right knowledge and Right conduct.

Conduct Deluding (Charitra Mohaneeya) Karma

Conduct Deluding (Charitra Mohaneeya) Karma are those which obscure or obstruct Right conduct and are further sub-divided into twenty five categories, sixteen of Passion Deluding (Kashaya Mohaneeya) and nine of Pseudopassion Deluding (No-Kashaya Mohaneeya) Karma.

Passion Deluding (Kashaya Mohoneeya) categories of Conduct Deluding Karma

At first the sixteen Passion Deluding (Kashaya Mohoneeya) categories of Conduct Deluding Karma should be dealt with. The four Kashyas or Passions are Anger (Krodh), Pride (Maan), Deceipt (Maya) and Greed (Lobha) and these are introduced in the soul by this type of Karma. Each of these passions is of four gradations and all together make sixteen categories.

The highest grade or extremely severe type of Anger, Pride, Deceipt and Greed which results in such Bondage that the soul has to go through transmigration in the world for infinite period due to repeated births and deaths. This is called Infinite Bondage-Anger, Pride, Deceipt and Greed (Anantanubandhi Krodha, Maan, Maya and Lobha) and is of four types according to four passions. It is like a line engraved on the stone which cannot be removed.

When the Karma bondage is less severe but still such that the four passions do not permit adoption of even minor vows (Anuvratas) of layman of Non-violence, Truth, Non-theft, Continence and Non-covetousness, this Karma Bondage is called Non-adoption (of vows) Karma of Anger, Pride, Deceipt and Greed (Apratyakhanavarni Karma) and is also of four types.

Slightly less severe than the above are the four types of Karma bondage pertaining to each of the four Kashaya (Passions) which permit adoption of minor vows or vows of layman i.e. Anuvratas but do not permit acceptance of major vows or vows of saints i.e. Mahavratas in respect of Non-violence etc. and are called Pratyakhanivarni Karma and are also of the four types viz., Anger, Pride, Deceipt, and Greed.

Even lesser in severity are the four Karma Bondage which may not obstruct acceptance of major vows or Mahavratas but may cause blemishes and minor breaches in the proper acceptance and implementation of the major vows of non-violence etc. These are called Sanjvalan Karma relating to Anger, Pride, Deceipt and Greed and are also of four types.

Nine Pseudo-passion (Nokashaya Mohaneeya) categories of Conduct Deluding (Charitra Mohaneeya) Karma.

While there are four main passions called Kashayas there are nine Pseudo-passions or sub-passions called No-kashaya which are attendant upon and lead to the intensification of the four passions viz. Anger, Pride, Deceipt and Greed. These nine are:

1. Laughter (Hasya),

2. Attraction (Rati),

3. Repulsion (Arati),

4. Fear (Bhaya),

5. Grief (Shok),

6. Hatred (Ghrina),

7. Feminine (Stree Ved),

8. Masculine (Purush Ved)

9. Neuter (Napusank Ved).

These sub-passions are described below alongwith the causes leading to them in brief -

1. Laughter-Deluding (Hasya Mohaneeya) Karma Bondage is caused by ridicule of true religion, poor people and undue loud laughter and results in non-serious disposition and unjustified tendency towards laughter.

2. Attraction Deluding (Rati Mohaneeya) Karma Bondage is caused by non-restraint in life and indifference in the observance of vows and results in undue attachment with persons and things worldly.

3. Repulsion Deluding (Arati Mohaneeya) - Karma Bondage is caused by causing discomfort and creating obstructions for others, moving in company of un-restrained people and results in undue repulsion and enmity towards others.

4. Fear Deluding (Bhay-Mohaneeya) - Karma Bondage is caused by terrorising and creating scare for others and results in a tendency towards being afraid, cowardly and terror stricken.

5. Grief Deluding (Shok Mohaneeya) - Karma Bondage is caused by unnecessarily grieving and weeping and making others do the same and this results in a grevious nature in one's life.

6. Hatred Deluding (Ghrina Mohaneeya) - Karma Bondage is caused by hating what is useful like useful advice, useful persons and things. This brings in its turn a hateful disposition.

7. Purush Ved (Masculine) Deluding Karma bondage is caused by showing the inclination towards the women

8. Stree Ved (Masculine) Deluding Karma bondage is caused by showing the inclination towards the men

9. Napusank Ved (Masculine) Deluding Karma bondage is caused by showing the inclination towards the neuters

7, 8, and 9 also result in the being showing tendencies and inclination towards the particular sex in the future.

This brings to end the discussion of twenty eight types of Deluding (Mohaneeya) Bondage which may appear lengthy but is necessary due too the importance of this type of karma bondage which is the most difficult to overcome. It is well known that the senior most learned disciple of Lord Mahaveer, Gandhar Gautam could not attain Omniscience or Perfect knowledge (Keval Gyan) due to this Karma and his resultant attachment (Moha) for Lord Mahaveer and he (Gautam Swami) became omniscient only when he realised this and gave up such delusion (Moha) after the death of Lord Mahaveer.

Age (AAYU) Karma Bondage -

This Bondage which keeps the soul in the body and determines the quantity of life for which it will remain there is called the Life Span or Age or Aayu Karma. In other words a being's body remains alive for the quantum of life determined by this Karma and dies when this Karma is exhausted. The quantum of life need not be years or months as like a sponge absorbing water the quantity of water may be determined but the time may vary. It is compared with imprisonment broadly. The age may be of two types i.e. (i) Apavartaniya or the one which may be shortened due to accidents in which case the Age Karma are exhausted in shorter duration due to untimely (Akal) death. (ii) Anapavartaniya or the age which will run its full course of length of years and cannot be shortened.

There are four sub-types of Age Bondage which decide the quantum of life (not years) the living being will be spending in the particular type of existence and exhausting the age karma in any one out of the four types of existence i.e. (i) Hellish existence (ii) Animal existence, (iii) Human existence and (iv) Godly existence. It may be clarified that the Age Karma determines only the duration of stay in the particular existence, the birth therein is determined by Naam Karma-dealt with below.

A salient feature of Life Span or Age Karma is that its bondage with the soul does not accrue at all times like other Karmas. On the contrary its bondage occurs at fixed times only. In respect of Gods and hellish creatures it occurs six months before the death of such beings. For human beings and animals bondage of future life span occurs when 1/3, 1/9, 1/27 or 1/81 of the existing age remains for the being.

Physique Determining (Naam) Karma Bondage -

This Karma bondage determines the physique or the body that the soul will occupy. It has, therefore, been compared with a painter like whom it creates different types of bodies, their forms and shapes, sounds and smells and determines the soul's abode ranging from the lowest type of immovable body with one sense to the body of the Perfect beings, the Teerthankars. As such it has got numerous sub-categories, varying from two to one hundred three, according to different schools and classification and sub-classification. There are firstly two main divisions viz. (i) the Happy Physique Karma (Shubh Naam Karma) and (ii) the Unhappy Physique Karma (Ashubh Naam Karma). If the being or soul feels happy and satisfied in a particular physique and its other characteristics, it is considered that it is due to this Karma. This Karma accrues by sincerity of nature, uniformity in professing and acting and by removal of discord. The second is Unhappy Physique Karma (Ashubh Naam Karma) which results in unhappiness and dissatisfaction in the being from his body, physical features etc. and is a result of insincerity of one's disposition, diversity in what one says and how one acts, and a discordful nature.

There are other numerous classifications and sub-divisions of this Karma and these are listed below -

1. Pind Prakrities - There are fourteen classifications of these with sixty five (seventy five elsewhere) sub-classifications.

2. Pratayek Prakrities - These are of eight types.

3. Tras Prakrities - These are of ten types.

4. Sthavara Prakrities - These are of ten types.

Thus there are forty two main classes and ninety three sub-classes (one hundred three elsewhere) of Physique determining Karma. Each main class with subdetails is listed below with its functions (this is according to Doctrine of Karma in Jain Philosophy by Dr. Glasenapp).

The 14 Pinda-Prakrities with 65 subcategories -

States of Existence (Gati) Four -

1. Deva gati Naam Karma bestows the celestial state of existence.

2. Manusya-gati-naam karma-bestows the human state of existence.

3. Tiryag-gati-naam-karma-bestows the animal state of existence.

4. Narak-gati-naam-karma-bestows the infernal state of existence.

Classes of Beings (Jati) Five -

1. Ekendriya-jati-naam-karma-causes birth as a being with one senses.

2. Dvindriya-jati-naam-karma-causes birth as a being with two senses.

3. Trindriya-jati-naam-karma-causes birth as a being with three senses.

4. Chaturindriya-jati-naam-karma-causes birth as a being with four senses.

5. Panchendriay-jati-naam-karma-causes birth as a being with five senses.

Bodies (Sharir) Five -

1. Audarika-sharira-naam-karma-gives the gross physical body peculiar to animals and men.

2. Vaikriya-sharira-naam-karma gives the transformation body which consists of fine matter, a body that changes in form and dimension. The body exists by nature in gods, infernal beings and certain animals; men can attain it through higher perfection.

3. Aharaka-sharira-naam-karma gives the translocation body. This body which consists of good and pure substance and is without active and passive resistance. It is created for a short time by an pramatta-samyata-ascetic, in order to seek information concerning intricate dogmatic questions from an arhat who is in another part of the world, while his own physical body remains in its original place.

4. Taijasa-sharira-naam-karma gives the fiery body. This body consists of fire pudgals and serves for digestion of swallowed food. It can also be used by ascetics to burn other beings or things.

5. Karmana-sharir-naam-karma gives the karman body. This body is the receptacle for karman-matter. It changes every moment, because new karman is continually assimilated by the soul and the already existing one is consumed. Accompanied by it, the jiva at death leaves his body and betakes himself to the place of his new birth, where the karman body then forms the basis of the newly produced other bodies.

Chief and Secondary Parts of the Bodies - Three -

The angopanga-naam-karma cause the ori