The Theory of Karma
The karma (action, deed) is defined as that agency through which the soul is made subservient. The relationship of the soul and the karma is beginningless. Hence, their independent existence is self-evident.
Q. How the living being receives the karmas ?
A. The living being is associated with the physique-making karma and it receives the karmic and quasi-karmic variforms (Vargaṇā, groups of atoms) from all around and at every moment as the red-hot iron ball attracts water from all sides.
How Many Mattergic Atoms Are Converted into Karmas in a Samaya ?
The living being receives infinite number of mattergic atoms equal to infiniteth part of the number of the liberated beings and infinite times the number of non-liberatable beings in a Samaya (smallest unit of time).
As they are received in a Samaya, they are called ‘Samaya- effective bond’ (Samaya Prabaddha). This is a general statement. However, there may be some dis-similarity in karmas with respect to different types of activities.
How Many Karmas are Dissociated in a Samaya ?
The Karma-atoms are effective in the form of Samaya-effective bonds and they are dissociated after fruition in each Samaya. In some cases, many Samaya-effective bonds may also be dissociated due to specific causes like austerities etc.
Despite this, there are always some Samaya-effective bonds of karma in existence which are equal to a little less than one and half geometric regression.
How Many Karmas Are There ?
Generally, the karma is one as a class. There is no difference there. However, there are two kinds of karma with respect to their physical or psychical nature. The mattergic mass in the form of knowledge-obscuring etc. is the ‘Physical karma’(Dravya karma) and the power of awarding effects in this physical mass of karma is called ‘Psychical karma’ (bhāva karma).
Alternatively, the volitions of ignorance etc. or anger etc. produced out of this power are also called ‘psychical karmas’ by formalising cause into effect. In general, there are eight kinds of primary karma. Alternatively, there are one hundred forty eight kinds of them by subclassification. There may also be as many varieties of karmas as equivalent to the expanse of innumerable worlds.
The eight karmas are classified into two main varieties :
| (1)Destructive Karmas (Ghātiyā),A :4 | (2)Non-destructive Karmas (Aghātiyā),B :4 |
Names of Eight Karmas
The eight karmas are as below :
| (1)Knowledge-obscuring (Jnānāvaraṇīy a) | (2)Conation-obscuring(Darṡanāvaramya) |
| (3)Deluding (Mohanīya) | (4)Obstructing (Antarāya) |
| (5)Feeling-producing (Vedanīy a) | (6)Tife-span-determining (Ayu) |
| (7)Physique-making (Nāma) | (8)Status-determining (Gotra) |
The Group-A karmas are called ‘destructive karmas ’ while the Group-B karmas are called ‘non-destructive karmas’
Definition of Destructive Karmas
They are defined as those karmas which destroy or obstmct the manifestation of destmctional (kṣāyika) or destruction-cum-subsidential volitions of absolute knowledge etc. of the living beings.
Definition of Non-Destructive Karmas
They are those karmas which do not completely destroy or obstruct the manifestation of the inherent attributes of knowledge etc. of the living beings.
Nature of the Eight Karmas
(1)Knowledge-obscuring Karma is that which covers or does not allow to manifest the attribute of knowledge of the soul like the cloth cover on the face of the deities.
(2)Conation-obscuring Karma is that which does not allow the self-realisation of the soul like the door-keeper of the king.
(3)Feeling-producing Karma is that which allows to experience the pains and pleasures by the living being like the honey-wrapped edge of the sword.
(4)Deluding Karma is that which intoxicates the living soul like the alcoholic drinks.
(5)Life-span Determining Karma is that which puts the living being in specific states of birth or destinity for a specified period like the chain or wooden device.
(6)Physique-making Karma is that which makes the varied kinds of body and its components like a painter.
(7)Status-determining Karma is that which helps one to be high or low in many ways like the potter.
(8)Obstructing Karma is that which intervenes between the donor and donee like the treasurer who stops the king while donating to others.
Secondary Species or Sub-species of the Eight Karmas
There are 148 sub-species of the eight primary karmas as below :
- (1)Knowledge-obscuring karma has 5 sub-species.
- (2)Conation-obscuring karma has 9 sub-species.
- (3)Feeling-producing karma has 2 sub-species.
- (4)Deluding karma has 28 sub-species.
- (5)Life-span-determining karma has 4 sub-species.
- (6)Physique-making karma has 93 sub-species.
- (7)Status-determining karma has 2 sub-species.
- (8)Obstructing karma has 5 sub-species. On addition, all these sub-species total 148.
(A)Five Sub-species of the Knowledge-obscuring Karma
The knowledge-obscuring karma has the following five sub-species :
(1)Sensory knowledge-obscuring : It covers or obscures the sensed-based knowledge of the living being.
(2)Vocable knowledge-obscuring: It obscures the vocable and scriptural knowledge to be manifested in full.
(3)Clairvoyance knowledge-obscuring: It obscures the manifestation of clairvoyance knowledge.
(4)Mind-reading knowledge-obscuring : It covers the mind reading knowledge.
(5)Absolute knoweldge-obscuring: It obscures the manifestation of complete knowledge of the living being.
(B)Nine Sub-species of the Conation-obscuring Karma
The conation-obscuring karma has the following nine sub-species :
(1)Ocular Conation-obscuring : It does not allow the eye or the sense of sight to see properly or fully.
(2)Non-Ocular Conation-obscuring: It does not allow the senses other than the eye to function properly or to have proper vision through them.
(3)Clairvoyance-Conation-obscuring : It does not allow the conation through clairvoyance conation.
(4)Absolute Conation-obscuring: It obscures the vision of all entities existing in all the three times (Past, Present and Future).
(5)Conation-obscuring of Sleep (Nidrādarṡanāvaraṇa): It is only the sleep in general whose fruition removes the effects of intoxication, langour and fatigue etc. It obscures conation of all types.
(6)Conation-obscuring of Deep-sleep (Nidrā-Nidrā): The deep sleep is intense sleep whose fruition causes not to open even the eyelids.
(7)Conation-obscuring of Drowsiness (Pracalā): The drowsiness results in nodding the head while sleeping without knowledge. It is caused due to weariness, distress, intoxication etc. Its fruition makes the living being move his head and body and forget what is done during sleep.
(8)Conation-obscuring of Deep Drowsiness (Pracalā-Pracalā): Deep drowsiness means more intense drowsiness. Its fruition leads the flow of saliva from the mouth and movement of body parts (without knowing about them).
(9)Somnambulism (Styāna-gṛddhi): It is the specific form of slumber whose fruition causes the person to do or strive after plenty of activities of valour during sleep but does not remember them at all on waking up.
(C)Two Sub-species of Feeling-producing Karma
The feeling-producing karma has the following two sub-species :
(1)Pleasure feeling-producing (Sātā-vedaniya): It is the sub-species whose fruition makes the living being to experience the pleasure in the form of physical and psychical delights in the celestial or other destinities.
(2)Pain feeling-producing (Asātā-vedaniya): It is the sub-species whose fmition makes the living being to experience the variety of sufferings in the destinity of infernal etc.
(D)Twenty eight Sub-species of Deluding- Karma
Basically, the deluding karma has two varieties :
- (1) faith-deluding karma (Darṡanamohanīya),
- (2) conduct-deluding karma (Cāritramohanīya).
The faith-deluding karmas has three varieties :
- (1) Mithyātva (Wrong-ness or Wrong faith),
- (2) Samyakmithyātva (Right-cum-wrong-ness)
- (3) Samyaktvaprakṛti (Righteousness with eslight defects).
The Species of Wrong-ness : It is the karmic species whose fruition leads to wrong belief and non-predilection in the accurate nature of entities as stated by the omniscients.
The Species of Right-cum-Wrong-ness :
It is the karmic species whose fruition leads to the volitions which have both types of right and wrong belief in the true nature of the entities.
The Species of Righteousness with Eslight Defects:
The karmic species of righteousness with eslight defects is defined as that whose fruition, though does not lead to destroy the quality of righteousness but the individual has the flaws of unsteadiness and staining in his volitions. This karmic species is a partially cleansed state of the species of wrong-ness.
Two Varieties of Conduct-deluding Karma:
There are two varieties of conduct deluding karma :
- (1) Feeling-producing of passions (Kaṣāyavedanīya)
- (2) Feeling-producing of quasi-passions (No-Kaṣāyavedanīya).
There are sixteen kinds of passions under four categories and nine kinds of quasi-passions.
The categories of passions are given below :
- (1-4) Infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed.
- (5-8) Four partial renunciation-obscuring (Apratyākhyānā-varaṇa) passions of anger, pride, deceit and greed.
- (9-12) Four total renunciation-obscuring (Pratyākhyanā-varaṇa) passions of anger, pride, deceit and greed.
- (13-16) Four gleaming (Sanjvalana) passions of anger, pride, deceit and greed.
(1)Infinite-bonding Anger: The term ‘Ananta’ (infinite) means the world. The infinite bonding passion is that which is the cause of worldly wandering. The infinite-bonding passion of anger is that whose fruition, leads to anger which may cause infinite wandering in the world.
(2)Infinite-bonding pride : It is the karmic species which causes the pride resulting in the infinite wandering in the world.
(3)Infinite-bonding deceit: It is the karmic species whose fruition leads to the specific fraudulence to cause infinite wandering in the world.
(4)Infinite-bonding greed: It is the karmic species whose fruition leads to consistently intense greediness. All the infinite-bonding passions obstruct the attribute of righteousness.
(5-8) Partially renunciation-obscuring passions : These are the passions which obscure the observance of abstinence or vows even to a very small extent. It does not allow to observe even partial vow-observance. This category of passions does not allow even to observe partial vows. It has also four varieties like anger, pride, deceit and greed. They could be defined accordingly.
(9-12) Total Renunciation-obscuring passions : These are the passions whose fruition leads to the complete obscuration of observance of vows. There could not be observance of complete vows under this category. There are four kinds of passions under this category : anger, pride, deceit and greet. They could be defined accordingly.
(13-16) Gleaming passions (Sanjvalana): These are the passions whose fruition causes uniform shining of restraint mixed with passions and which does disturb perfect conduct. This category has also four varieties of anger, pride, deceit and greed. They should be defined accordingly.
Thus, the above are the sixteen varieties of passions.
Nine Quasi-passions (No-kaṣāyas): The term quasi-passion is defined as the slight or weak passions which may lead to general passions.
There are nine kinds of quasi-passion :
| (1) Laughter | (2) Liking |
| (3) Disliking | (4) Sorrow |
| (5) Fear | (6) Disgust |
| (7) Feminine Libido | (8) Masculine Libido |
| (9) Neuter Libido |
The Laughter is that whose fruition results in amusement and laughter. The quasi-passion of Liking is that whose fruition develops special affection towards wife, son, riches, country etc. The quasi-passion of Disliking is that whose fruition develops ennui towards the country and riches etc. The quasi-passion of Sorrow is that whose fruition causes grief on separation of the desired ones.
The quasi-passion of Fear is that whose fruition results in restlessness in mind. The quasi-passion of Disgust is that whose fruition results in hatred towards others or causes covering of one’s own defects and uncovering of other’s defects. The quasi-passion of Feminine Libido is that whose fruition results in
| (i) feminine attitudes | (iii) excess of deceitfulness |
| (ii) desire for males through eye-blinking etc |
The quasi-passion of Masculine libido is that whose fruition results in volitions related with desires to enjoy women. The quasi-passion of Neuter libido is that whose fruition results in mixed volitions to enjoy men or women etc.
Thus, the 25 varieties of conduct-deluding karma (9 quasi-passions and 16 passions) and 3 varieties of faith-deluding karma make up the 28 sub-species of the deluding karma.
(E)Four Species of Life-span-determining Karma (Ayu-karma)
(1)Life-span-determining karma of Infernal Destinity : It is the karma whose fruition determines and restrains the living being in infernal body.
(2)Life-span-determining karma of Subhuman Destinity : It is the karma whose fruition determines and restrains the living being in subhuman destinity.
(3)Life-span-determining karma of Human Destinity : It is the karma whose fruition determines and restrains the living being in human destinity.
(4)Life-span-determining karma of Celestial Destinity: It is the karma whose fmition determines and restrains the living being in celestial destinity.
(F)Ninety-three Species of Physique-making Karma (Nāma Karma)
There are ninety-three sub-species of physique making karma.
They are detailed and defined below:
(1)Physique-making karma of Destinity (Gati): It is the karma whose fruition leads the living being to acquire new mode from the earlier mode of existence.
There are four kinds of destinity :
| (a) Infernal destinity | (c) Human destinity |
| (b) Sub-human (Tiryanca) destinity | (d) Celestial destinity |
The fruition of these karmas lead one to acquire the shape and body of infemals, sub-humans, humans and celestials respectively.
(2)Physique-making karma of Genus or Class (Jāti):It is that karma which groups the living beings based on similar and non-transgressable attributes. For example, the one- sensed living beings are uniform but they do not mutually transgress into two-sensed etc. beings. This is the non-transgressibility.
Moreover, all the one-sensed living beings are similar to each other with respect to one-sensed-ness. This is the similarity of the attributes. This attribute of non-transgression is observed in all the living beings having different senses. Thus, the terms ‘one-sensed’ etc. are termed as ‘class’ or ‘genus’.
There are five kinds of physique making karma of class or genus. It is the karma whose fruition results in the designation of the living being as one-sensed, two-sensed, three-sensed, four-sensed and five-sensed according to which they form different classes of living beings respectively such as ‘one-sensed class’ etc.
(3)Physique-making karma of Body :It is the karma whose fruition leads to the formation of body.
There are five kinds of body :
| (1) Gross (Audārika) | (2) Protean (Vaikriyaka) |
| (3) Ejectable or translocational (Ahāraka) | (4) Luminous (Taijasa) |
| (5)Kārman body |
The fruition of these specific body karmas lead to the formation of these five types of body respectively.
(4)Physique-making karma of Limbs and Minor Limbs (Ango-pānga) :It is the karma whose fruition results in the distinction among
(a) eight primary or major parts of the body like head, back, thigh, arms, stomach, hands, feet and lotus-like heart and
(b) many other secondary or minor parts of the body like fore-head, nose etc.
It has three varieties :
- (a)Limbs and Minor Limbs of Gross Body.
- (b)Limbs and Minor Limbs of Protean Body.
- (c)Limbs and Minor Limbs of Ejectable Body.
(5)Physique-making karma of Formation (Nirmāṇa): It is the karma whose fruition results in the formation of various limbs and minor limbs or organs of the body formed due to the fmition of the physique-making karma of body.
It has two varieties :
- (i) Positional formation (Sthāna nirmāṇa),
- (ii) Scalar or size formation (Pramāṇa nirmāṇa).
The first fixes the position while the second fixes the size of the parts.
(6)Physique-making karma of Bonding or Union (Bandhana):It is the karma whose fruition results in mutual union or connection between the mattergic aggregates received or acquired by the living being in the nature of mattergic variforms etc. by the fruition of the physique-making karma of body.
There are five kinds of bonding karma :
| (a) gross-body bonding | (b) protean body bonding |
| (c) ejectable body bonding | (d) luminous body bonding |
| (e) karman body bonding |
(7)Physique-making karma of Fusion (Sanghāta) :It is the karma whose fruition results in the association of gross body etc. through tight or packed interpenetration without porosity to become uniform.
This species has also five varieties :
| (a) gross | (b) protean |
| (c) ejectable | (d) luminous |
| (e) karmanic |
(8)Physique-making karma of Configuration (Sansthāna) :It is the karma whose fruition results in the formation of specific physical shapes and sizes of the body.
It has six varieties:
(a) Perfectly regular or symmetrical (Sama-Caturasra): It is the karma whose fruition results in a body with a perfect symmetrical shape with regards to height and width etc. as per the science of palmistry (Sāmudrika ṡāstra).
(b)Banyan-like upper part symmetrical (i.e. above navel, Nyagrodha parimandala): It is the karma whose fruition results in the shape of the body like banyan tree which is thicker above navel and thinner below navel.
(c)Svāti-constellation or Slough-of-snake-like Lower-part-Symmetrical (i.e. below navel, Svāti) : It is the karma whose fruition results in the lower-part with symmetrical shape of the body (i.e. below navel) i.e. thicker below navel and thinner above navel like the shape of Svati constellation or slough of the snake configuration.
(d)Hunch-backed configuration (Kubjaka): It is the karma whose fruition results in a hunch-backed shape of the body (i.e. raised back).
(e)Dwarf-Configuration (Vāmana): It is the karma whose fruition results in the shape of the body which is short in stature.
(f)Irregular-shaped Configuration (Hundaka, Unsymmetrical): It is the karma whose fruition results in an irregular or unsymmetrical shape of the body which does not have any specific shape of its limbs and minor limbs etc.
(9)Physique-making Karma of Bone-joints (Sanhanana) : It is the karma whose fruition results in specific types of joints between the bones in different parts of the body.
There are six kinds of bone joint as below :
(a)Wrapped and Nailed Adamantine Hard joint (Vajra-vṛṣabha-nārāca-sanhanana): It is that bone joint where the bone-junctions are stuck together by a diamond-like hard material and wrapped by it along with nailing of hard material so that they may not be broken or pierced by anything.
(b)Unwrapped but Nailed Adamantine joint (Vajra-nārāca) : It is that bone joint where there are bone joints of diamond with nails of diamond without wrapping.
(c)Nailed Adamantine joint (Nārāca): It is the karma whose fruition results in bone- joints with adamantine nailing only without wrapping and stocking.
(d)Semi-adamantine joint (Ardha-nārāca): It is the karma whose fruition results in bone-joints where one-side is adamantinely nailed while the other side is ordinarily nailed.
(e)Nailed joints (Kilita) : It is the karma whose fruition results in bone-joints where jointing is done by ordinary nailing materials.
(f)Loose or Weak joints (Asamprāptasṛpātikā): It is the karma whose fmition results in bone joints where the internal non-jointed bones are joined through external wrappings of veins, sinews and flesh etc. and they are not nailed.
(10)Physique-making karma of Colour :It is the karma whose fruition causes the manifestation of specific colour in the body.
It has five varieties :
| (a) black | (b) blue |
| (c) red | (d)yellow |
| (e) white |
(11)Physique-making karma of Smell:It is the karma whose fmition results in specific types of smell in the body.
It has two varieties :
| (a) good | (b) bad |
(12)Physique-making karma of Taste :It is the karma whose fmition results in manifestation of different tastes in the body.
It has five varieties :
| (a) Bitter | (b) Pungent |
| (c)Astringent | (d) Acidic |
| (e) Sweet |
(13)Physique-making karma of Touch : It is the karma whose fmition results in the manifestation of specific touches in the body.
It has eight varieties :
| (a) Hard | (b) Soft |
| (c)Heavy | (d) Light |
| (e) Cold | (f) Hot |
| (g) Smooth | (h) Rough |
(14)Physique-making karma of Successory Transmigration (Anupūrvi) : It is the karma whose fmition does not make the form of previous body dis-appear during the transmigratory motion. It means there should not be the loss of shape of previous body.
It has four varieties :
(a-d) Successory transmigration towards :
| (a) Infernal | (b) Sub-human |
| (c) Human | (d)Celestial destinity |
(a-d) Successory Transmigration towards Infernal Destinity (Naraka gatyānupūrvi): When the living being leaves the body (or dies) after completing the life-span and shows tendency to move towards the infernal destinity, the cause of non-disappearance of the form of earlier body during transmigratory motion is manifest.
This is caused by the karma of successory transmigration of Infenal destinity. Similarly, the other three types should also be defined.
(15)Physique-making Karma of A-heavy-a-light (Agurulaghu): It is the karma whose fmition results in a body neither too heavy like iron-ball to fall below nor too light to fly away like cotton.
(16)Physique-making Karma of Self-harming (Upaghāta) : It is the karma whose fruition results in having body parts like horns, fatty stomach etc. which may be the cause of harming own-self.
(17)Physique-making Karma of Alien-harming (Paraghāta): It is the karma whose fruition results in such body-parts like sharp horns, nails, jaws etc. which may cause harm to others.
(18)Physique-making Karma of Respiration (Ucchvāsa): It is the karma whose fruition results in the function of inhaling and exhaling of airs.
(19)Physique-making Karma of Hot-Light (Atapa) : It is the karma whose fruition results in the emission of hotness and light like sunshine to give heat to others. This physiquemaking karma of hot light is found in the gross earth-bodied beings residing in the astral plane of the sun. Its rays are only hot, but it is cold at the base.
(20)Physique-making Karma of Cold Light (Udyota): It is the karma whose fruition results in a radiant body with cool light emission. This karma is found in the one-sensed gross earth-bodied beings residing in the astral plane of the moon. The firefly etc. have also the fruition of this karma.
(21)Physique-making Karma of Space-movement (Vihāyogati): It is the karma whose fruition results in movement in space.
It has two varieties :
| (a) Praiseworthy (Praṡasta) | (b) Non-praiseworthy (A-praṡasta) |
(22)Physique-making Karma of Mobiles (Trasa) : It is the karma whose fruition results in the birth as a mobile being of two or more senses.
(23)Physique-making Karma of Gross body (Bādara): It is the karma whose fmition results in having non-fine body which may be obstructed by others or which may obstruct others.
(24)Physique-making Karma of Completion (Paryāpti): It is the karma whose fruition results in completion of all the six completions of food, body, senses, respiration, speech and mind as appropriate with the class of the living beings.
(25)Physique-making Karma of Individual body (Pratyeka Sarīra): It is the karma whose fruition results in enjoying an individual body formed due to the physique-making karma of body by a single living being. In other words, whose fmition results in only one living being as the owner of the whole body.
(26)Physique-making Karma of Firmness (Sthira) : It is the karma whose fruition results in keeping the limbs and minor limbs of body sturdy, strong and stable in position. It also keeps the three humours – wind (Vāta), bile (Pitta) and phelgm (Cough) and internal secretions of the body in equilibrium. This karma results in the disease-free body and peaceful mind.
(27)Physique-making Karma of Auspicity (Subha) : It is the karma whose fruition results in charm, beauty and enjoy ability of the parts of the body like head etc. and the body as a whole.
(28)Physique-making Karma of Amiability (Subhaga): It is the karma whose fmition results in appearance of the body as attractive and delightful to others.
(29)Physique-making Karma of Melodious Voice (Susvara): It is the karma whose fruition results in mind-pleasing and sweet voice of the living beings.
(30)Physique-making Karma of Lustrous body (Adeya): It is the karma whose fruition results in specially desired brilliance, shine or radiance in the body of the living beings.
(31)Physique-making Karma of Reputation and Renown (Yaṡaskirti) : It is the karma whose fruition results in public acclaims of merit-earning deeds and qualities of the living beings.
(32)Physique-making Karma of Tirthankaraship (Tirthakaratva): It is the karma whose fmition results in the status of the Enlightened-hood which has un-imaginably specific magnificence. The bonder of this karmic species is called supreme Venerable (Bhagavān) as the bonder being creates wonders and excitements in all the three worlds.
(33)Physique-making Karma of One-sensed Beings (Sthāvara): It is the karma whose fmition results in birth in the class of living beings with one sense only (i.e. with embodiments of earth, water, fire, air and plants).
(34)Physique-making Karma of Fineness (of body – Sūkṣma): It is the karma whose fmition results in a body incapable of being obstmcted by others or also incapable of offering obstmction to others.
(35)Physique-making Karma of Non-completion (Aparyāpti): It is the karma whose fmition results in partial or total non-development of six types of completions. In other words, the living being under this karmic fruition is in the temporally non-completioned state.
(36)Physique-making Karma of General Body (Sādhāraṇa Sarira): It is the karma whose fruition results in a body which is possessed or enjoyed by many living beings.
(37)Physique-making Karma of Non-firmness (Asthira): It is the karma whose fruition results in leaning and thinning of body parts and its elements and humours of the body may not be in proper and equilibrated position. The fruition of this karma results in the body to be ailing or diseased.
(38)Physique-making Karma of Inauspicity (Aṡubha): It is the karma whose fruition results in a body whose parts like head etc. are unpleasant in sight.
(39)Physique-making Karma of Non-amiability (Durbhaga): It is the karma whose fruition results in a body-even with good personality-not to be liked by others.
(40)Physique-making Karma of Harsh Voice (Dus-svara) : It is the karma whose fruition results in mind-displeasing and undesirable voice of the living beings.
(41)Physique-making Karma of Non-lustrous body (Anādeya): It is the karma whose fruition results in non-radiant and non-shining body.
(42)Physique-making Karma of Non-reputation and Non-renown (Ayaṡaskirti): It is the karma whose fruition results in defame and no-glory of the living beings despite their good deeds. Thus, these are 42 main sub-species of the physique-making karma and when many of these are sub-classified, they make up 93 as pointed out.
(G)Two Varieties of Status-determining Karma (Gotra-karma)
The two varieties of the status-determining karma are given below :
(1)High status : It is the karma whose fruition results in the birth in publicly honoured and dignified families.
(2)Low status: It is the karma whose fruition results in the birth in publicly dishonoured families
(H)Five Varieties of Obstructing Karma (Antarāya Karma)
There are five varieties of obstructing karma as given below :
(1)Donation obstructing (Dānāntarāya) : It is the karma whose fruition results in physical or mental impediments in offering donation despite desires for doing so.
(2)Gains-obstructing (Lābhāntarāya) : It is the karma whose fruition results in not acquiring or earning gains despite desire for having them.
(3)Consumable-enjoyment-obstructing (Bhogāntarāya): It is the karma whose fruition results in non-enjoyment of consumable materials like food, flowers etc.
(4)Repititive-consumable-enjoyment-obstructing (Upabhogāntarāya): It is the karma whose fruition results in unability to enjoy the non-consumable objects like women etc. despite desire for them.
(5)Potency-obstructing Karma (Viryāntarāya): It is the karma whose fruition results in non-manifestation of one’s energy/capacity despite having desire to do so.
Thus, the eight karmas have 148 species.
Merit-earning and Demerit-earning karmic Species: All the above karmic species have been classified in two categories .
- (1) Merit-earning species which earn merit or worldly happiness on fruition
- (2) Demerit-earning species which earn demerit or worldly worries on fruition.
A. Merit-earning or Sacred Karmic Species : There are sixty eight merit-earning karmic species as given below .
- (1)Pleasure-feeling producing karma.
- (2-4) Three life-span-determining karmas of
| (a) Subhuman | (b) Human |
| (c) Celestial life-spans |
- (5)High status of status determining karma.
- (6-68) 63 karmic species of physique-making karma as below :
(1-2) Human destinity, successory transmigration of human destinity.
(3-4) Celestial destinity, successory transmigration of celestial destinity.
(5)Five-sensed class.
(6-10) Five bodies.
(11-15) Five bondings.
(16-20) Five fusions.
(21-23) Three types of limbs and minor limbs.
(24-43) Twenty auspicious varieties of colour
(5), smell
(2), taste
(5) and touch
(8). (44)Perfectly symmetrical configuration.
(45)Adamantine wrapped and nailed bone joint.
(46-51) A-heavy-a-light, alien harming, respiration, hot light, cold light, praiseworthy space movement. (52-61) Mobile decad :
| (1) Mobile | (2) Gross |
| (3) Completion | (4) Individual body |
| (5) Firmness | (6) Auspicity |
| (7) Amiability | (8) Melodious voice |
| (9) Tustrous body | (10) Reputation and renown |
(62)Tīrthankaraship
(63)Formation.
B. Demerit-earning or Non-sacred Karmic Species: There are one hundred non-sacred karmic species which are given below .
(1-47) 47 species of four destructive karmas (knowledge obscuring 5, conation- obscuring 9, deluding 28 and obstructing 5).
(48) Tow status.
(49) Penury-feehng producing karma.
(50-51) Infernal life-span, subhuman life-span.
(52-53) Infernal destinity, successory transmigration of infernal destinity.
(54)Subhuman destinity.
(55-58) 4 classes of one-sensed, two-sensed, three-sensed and four-sensed beings.
(59-63) Five configurations (barring the first one)
(64-68) Five bone joints (barring the first one)
(69-88) Twenty inauspicious varieties of colour, smell, taste and touch.
(89)Self-harming. (90)Non-praiseworthy space-movement.
(91-100) Non-mobile decad :
| (1) non-mobile body | (2) fine body |
| (3) non-completion | (4) non-firmness |
| (5) inauspicity | (6) non-amiability |
| (7) harsh voice | (8) non-lustrous body |
| (9) non-reputation and non-renown | (10) common body |
Thus, we have a total of 100+68=168 karmic species here. However, only 148 species have been mentioned earlier. It means that the twenty species of colour, smell, taste and touch are counted in both the categories of sacred and non-sacred species.
Unconscious Impression or Latency duration of Passional Dispositions (Vāsanā-kāla) : It is stated that the unconscious impression or pre-dispositional duration of
- (a)Gleaming passions is one Antarmuhūrta.
- (b)Total renunciation-obscuring passions is fifteen days.
- (c)Partial renunciation-obscuring passions is six months, and
- (d)beings.
Definition of Unconscious Impression or Pre-disposition (Vasana) Some body got angry over some other body. Later, when he gets engaged in some other work, he does not have fruition of anger but he also does not have the volition of forgiveness. Thus, the anger, already done earlier, becomes latent in sub-conscious mind. The period of this latency has been called as duration of latency or impression here.
States of Karma (Karanas)
Each of the primary or secondary karmic species has ten states which are called karanas or operations. They are named as
| (1) Bonding (Bandha) | (2) Augmentation (Utkarṣaṇa) |
| (3)Transition (Sankramaṇa) | (4) Attenuation (Apakaṛaṣṇa) |
| (5) Pre-maturation (Udiraṇā) | (6)Existence (Satva) |
| (7) Fmition (Udaya) | (8) Subsidence (Upaṡama) |
| (9) Partial incapacitation (Nidhatti) | (10) total incapacitation (Nikācanā) |
(1)Bonding : The bonding state is defined as the homolocalised relationship of the mattergic entities with soul in the form of knowledge-obscuring etc. karmas through the volitions of wrongness etc. resulting in the obscuration of property of knowledge etc. of the living beings. In other words, the binding of mattergic karmas with the worldly soul or the living being is called ‘Bonding’.
(2)Augmentation : This process is defined as that in which the karmic duration (Sthiti) and intensity (Anubhāga) are increased. It is a delayed fruition.
(3)Transition : It is the process in which a karmic species transforms into other karmic species of the same primary karma (There are some exceptions also).
(4)Attenuation : It is the process in which the duration and intensity of fruition of the karmic species is reduced or the karmic fruition is quickened (due to austerity etc.).
(5)Pre-mature Fruition : It is the process in which the karmic fruition takes place in fruitional time before the normal time after induction period due to factors of attenuation.
(6)Existence: This process means the existence of mattergy in the form of earlier-earned karmas.
(7)Fruition: This is the state of karma in which it enjoys its total duration and attains the time for its fruition.
(8)Subsidence : This is the state in which the karma exists but it is incapable of fruition. It means it is the karma which can not be fruitioned in fruitional time or which can not have premature fruition.
(9)Partial Incapacitation : This is the state of karmas where they can neither have fruition in fruitional time nor they can have a state of transition.
(10)Total Incapacitation : This is the state of karmas where there can be no states of pre-mature fruition, transition, augmentation and attenuation. The totally incapacitated karmas are dissociated only after full fmition.
It has been stated that this state of karma is caused by the causes like disrespect of real God, scriptures and preceptors. The states of bonding, existence and fruition of these karmas are more popular.
Bondable Karmic Species
There are one hundred and twenty karmic species which are bondable with the living beings.
This statement could be elaborated in the following way :
(1)Five bondings, five fusions and five bodies are concomitant. Hence, they could be included in five bodies. Thus, there will be a reduction of 10 species (15-5=10).
(2)The twenty varieties of colour, smell, taste and touch may be included in the four basic species. Thus, there is a reduction of 16 species (20-4=16).
(3)There is bonding of the species of wrong-ness only out of the three species of faith- deluding karma. The species of righteousness with eslight defects and right-cum-wrong-ness are not bondable.
Thus, there is a further reduction of two species (3-1=2). Thus, we have 10+16+2=28 species as non-bonding. This leads to 148-28=120 species as bondable species. Fruitionable Karmic Species The karmic species of right-cum-wrong-ness and righteousness with eslight defects of the faith-deluding karma may be added to the 120 bondable species, leading to the result that there are 122 species capable of fruition with the living beings.
Karmic Species in Existence All the 148 karmic species may be in existence in the living beings. The bonding, fruition and existence of these karmic species is described specially in texts like Gommatasāra Karmakānda and Panca-sangraha etc. They should be studied for better understanding.
Causes of Influx of the Eight Karmas
(1)Causes of Influx of Knowledge-obscuring and conation-obscuring karmas: There are six causes for the influx of knowledge and conation-obscuring karmas :
- (i)Spite against knowledge and conation (Pradoṣa).
- (ii)Concealment of knowledge and conation (Ninhava).
- (iii)Envy or jealousy in imparting knowledge and conation (Mātsarya).
- (iv)Impediment-creation in acquisition of knowledge and conation (Antarāya).
- (v)Disrespect shown by words or deed towards knowledge and conation offered by others (Asādana). (vi)Blaspheming the true knowledge and conation or calling them as false (Upghāta).
(i)Spite : The spite is defined as disliking or non-praising the true knowledge / conation taught by the religious scholars.
(ii)Concealment: It is defined as to conceal one’s knowledge and conation for those seeking them due to some causes.
(iii)Jealousy : This is not to impart knowledge or conation to a seeker assuming that he will also become a religious teacher.
(iv)Impediment : This is to create / place obstacles in the way of person acquiring knowledge.
(v)Disrespect: This is to show disregard by words or action for the proper knowledge and conation taught by others.
(vi)Blasphemy : This is to blame true knowledge and conation and calling them as false.
Causes of Influx of the Feeling-producing Karma
There are two kinds of feeling-producing karma :
- (1) Penury-feeling-producing karma,
- (2) Pleasure-feeling-producing karma.
There are six causes influx of the penury-feeling producing karma. They are
| (i) suffering (Dukha) | (ii) sorrow (Ṡoka) |
| (iii) agony (Tāpa) | (iv)moaning (Akrandana) |
| (v) injury or killing (Vadha) | (vi) lamentation (Paridevana) |
all related to self, other or both.
(i)Suffering : It is defined as the specific volitions in the form of pains or displeasure.
(ii)Sorrow : It is defined as mental and physical sadness due to loss or separation of the desirable, useful or beneficial things to one-self.
(iii)Agony : It is the feeling of distress or repentance owing to one’s defame or disgrace in the world.
(iv)Moaning : It is weeping loudly and with tears due to repentance or anguish.
(v)Injury or Killing : It is to inflict injury on others and destruction of the vitalities of life-span etc.
(vi)Lamentation : It is the kind of loud out-cry or weeping with distressful volitions so that the listeners may feel sympathy for him.
Though the sorrow etc. are the varieties of suffering, but they have been mentioned here to indicate the varieties of suffering.
Cause of Influx of Pleasure-feeling-producing Karma
There are seven main causes of influx of pleasure-feeling-producing karma:
- (1) Compassion in general and towards the devouts in particular (Bhutavratyanu Kampā),
- (2) Donation or charity (Dāna),
- (3) Restraint with attachment (Sarāga Sanyama) etc.,
- (4) Activity of vowel observances (Yoga) etc.
- (5) Forgiveness or equanimity (Kṣānti),
- (6) Absence of avarice or greed (Ṡauca),
- (7) Devotion to the Enlightened ones (Arhadbhakti)
and so on.
(1) Compassion in general and towards the devouts : The compassion is defined as a fellow feeling for or distress at the penury of others as they are one’s own. Having this type of fellow feeling for all the living beings of the world in general and for the persons observing vows or devouts in particular is called compassion for the living beings and compassion for the devouts.
(2)Donation or charity : It is to offer useful things to others which may be beneficial to self & others.
(3)Attachment-based restraint etc. : The restraint is defined as to abstain from the objects of five senses and mind and to abstain from injury to the six groups of the living beings. The restraint with desires or affection is attachmental restraint. There is the term ‘Adi’ (etc.) with this factor. This means that besides attachmental restraint,
- (i) restraint-cum-non-restraint (vows of the laity),
- (ii) Involuntary karmic dissociation (i.e. renouncing of consumables and non-consumables devoid of anguish in prisons etc.)
- (iii) austerities with wrong-ness are also included here.
(4)Activity or Mental concentration: It means to observe vows and restraints etc. with mental concentration directed in this direction.
(5)Forgiveness or Equanimity : It means the renunciation of passions or absence of passions.
(6)Absence of Avarice or greed : The term ‘Ṡauca’ has two meanings having the same sense. When it means purity, it means renunciation of greed. When it means renunciation of greed, it also means purity.
(7)Devotion to the Enlightened Ones : It means to have faith in the five Supreme souls and other great personages and their commandments. The aphorism 6.12 of Tattvārtha Sūtra mentions only the six causes. But there is the ending term ‘iti’ in it which indicates that devotion to the Enlightened ones and selfless service of ascetics etc.
should also be included as the causes of influx of pleasure feeling producing karma in addition to the six ones named.
Causes of Influx of Faith-deluding Karma
The blaspheming or defaming the five—omniscients, scriptures, ascetic order, religion and deities, is the cause of influx of faith deluding karma. Blasphemy is defined as to find faults in the great or virtuous people.
(1)Blasphemy of the Omniscient: The blasphemy of omniscient may be illustrated by the statements like, “The omniscients live on morsels of food and conduct themselves like common men etc.”
(2)Blasphemy of Scriptures : The blasphemy of scriptures may be illustrated by the statements like, “The scriptures recommend meat-eating and wine-drinking etc.”
(3)Blasphemy of Ascetic Order or Sangh : This may be illustrated by the statements like, “The ascetics are base-born, naked and worth condemnation etc.”
(4)Blasphemy of Religion : The blasphemy of the religion may be illustrated by the statements like, “There is no substance in the Jina-propounded religion. Whosoever follows this religion, he will be a demon in rebirth, and so on.”
(5)Blasphemy of Deities : The blasphemy of deities may be illustrated by the statements like “The deities drink wine, they eat meat, they get pleased by sacrifice etc. etc.”
Causes of Influx of Conduct-deluding Karma
The intense volitions induced by the fruition of passions lead to the influx of conduct- deluding karma.
Causes of Influx of Life-span-determining Karma There are four kinds of life-span karma :
| (1) Infernal life-span | (2) Sub-human life-span |
| (3)Human life-span | (4) Celestial life-span |
Each of the categories has different causes of influx.
(1)Causes of Influx for Infernal Life-span : The causes of influx for infernal life-span karma are
- (1) excessive internal and external occupational violence,
- (2) possessional attachment.
(2)Causes of Influx for Sub-human Life-span: The deceitfulness and cheating etc. are the causes of influx of the sub-human life-span.
(3)Causes of Influx for Human Life-span : The causes of influx for human life-span are
- (1) Slight internal and external occupational violence
- (2) Slight possessional attachment.
Mildness in nature or simple nature is also the cause of influx of this karma. When there is no observance of primary and supplementary vows, there is strongest, strong, weak or weakest intensity of passions leading to the influx of all the four kinds of lifespan karmas respectively.
The five vows of non-violence etc. are called ‘Vratas’ while the seven vows of directional limitation etc. are called ‘Silas’ or secondary or supplementary vows.
(4) Causes of Influx of Celestial Life-span : There are four causes of influx of celestial life-span :
- (1) attachmental restraint,
- (2) restraint-cum-non-restraint,
- (3) involuntary karmic dissociation and austerities with wrong-ness (Bāla-tapa).
The right faith is also the cause of influx in this case. Of course, this is the cause of influx of karma of empyrean deities and not in case of others. Though the right faith is not the cause of ‘influx of any karma but it causes bondage of karma when associated with attachment which is normally there in case of most worldly beings.
Causes of Influx of Physique-making Karma
(a)Inauspicious physique-making karma: The causes of influx of inauspicious physiquemaking karma are as below:
| (1) Crooked activities | (2) Deception to others |
| (3) Wrong faith |
The fickleness of mind, envy, condemnation of others, self-praise etc.are also the causes of influx of the inauspicious physique-making karma.
(b)Causes of Influx of Auspicious Physique-making Karma: The factors in opposition to the influx of inauspicious physique-making karma are the causes of influx of the auspicious physique-making karma. In other words, simple activity and non-deceptive nature etc. are the causes of influx of the auspicious physique-making karma.
(c) Causes of Influx of Physique-making Karma of Tīrthankaraship There are sixteen causes for the influx of the physique-making karma of Tīrthankaraship. They are named and defined below, though they have also been stated in Section-3 of the book earlier.
(1)Purity of Right Faith (Darṡanaviṡuddhi): It is the pure right faith devoid of twenty- five defects.
(2)Endowment with Reverence (Vinaya Sampanntā): It is to offer proper reverence to Jina commandments, Ratnatraya and its observers and preceptors.
(3)Non-violatory Observance of Primary and Secondary Conduct (Silavrateṣv- anaticāra): It is the faultless observance of five primary vows of non-violence etc. along with supplementary vows like giving-up anger etc. which safeguard the vows.
(4)Incessant pursuit of Knowledge and Conation (Abhikṣṇa Jnānopayoga) : It is the constant cultivation of knowledge and conation regarding the soul and other categories of reals and realities.
(5)Emotional Excitement for Salvation and for Fear of Worldly Cycles (Samvega): It is to remain always in contemplation about the fear for worldly cycles and transmigration and desire for salvation.
(6)Donation as per Capacity (Saktitastyāga) : It is the offer or bestowing of food, medicine, shelter and knowledge to others depending on one’s capacity.
(7)Austerities as per Capacity (Saktitastapa): It is to practice austerities like fasting etc. and bearing afflictions etc. as per one’s capacity.
(8)Protection of Saints (Sādhu Samādhi) : It is to remove obstacles in the way of ascetic observances and remove inflictions on them. It is also to die a holy or heroic death.
(9)Pious Respectful Service (Vaiyāvṛtyakaraṇa): It is to offer pious respectful service to the ailing, novice or older saints to smoothen their observances.
(10-13) Devotion to the Enlightened ones, Head of the saints, Preceptors and Scriptures (Arhadbhakti, Acāryabhakti, Bahuṣrutabhakti and Pravacanabhakti): It is to offer homage, worship and eulogy to the Omniscients, head of the saints, preceptors and scriptures.
(14)Regular Practice of Essential Duties (Avaṡyakāparihāṇi) : It is the practice six essential duties like observance of equanimity etc. daily at proper time without any escape or gap.
(15)Glorification of Jaina Path (Mārga Prabhāvanā) : It is the promotion and propagation of Jina teachings through various ways.
(16)Affection for Co-religionists (Pravacana Vātsalya): It is to have a selfless affection and brotherhood towards the co-religionists like the cow and calf.
These sixteen observances are called sixteen-fold reflections (Bhāvanās). They are the causes of influx of the karmic species of Trrthankaraship. Out of these sixteen, the first one of the purity of right faith is the main one.
The influx of the species of Trrthankaraship could be there even if all the other fifteen factors may not be in full swing along with the factor of the purity of right faith.
Causes of Influx of Status-determining Karma
There are four causes of influx of low-status karma :
| (1) Censuring or blaming others | (2) Self-praise |
| (3) Concealment of good qualities in others | (4) Exaltation of good qualities absent in oneself |
The causes of influx of high-status karma are just the reverse of those of the low-status karma, i.e.
| (1) praise of others | (2) censure of oneself |
| (3) exaltation of good qualities of others | (4)concealing of good qualities of the self |
Besides these four causes, humility or offer of reverence to others and modesty (pride-less-ness) are also the causes for the influx of high-status karma.
Causes of Influx of Obstructive Karma The causes of influx of the obstructive karma is to lay obstacles in the way of offering donation, acquiring gains, enjoyment of consumables and multiple-consumables and earning of potency.
Causes of Bondage of Karma
It has been admitted that there are five causes of bondage of the karmas as per Tattvārtha Sūtra aphorism 8.1:
| (1) wrong faith (mithyātva) | (2) non-abstinence (avirati) |
| (3) non-vigilance (pramāda) | (4) passion (kaṣāya) |
| (5) activities or yoga |
(1) Wrong faith : The wrong faith has two varieties :
| (a) Natural | (b) Acquired through instructions etc |
(a)Natural Wrong Faith : It is manifest in the form of taking alien entity as one’s own or adopting absolutist attitude etc. due to eternal impressions and without instructions from any source. It is the perverse faith. It means to have faith in false deities, scriptures and teachers.
(b)Acquired Wrong Faith : It is defined as to have perverse faith due to the instruction of and teaching by others. This is manifest in the belief in the perverse deity, scripture and teachers etc.
The wrong-ness has three varieties also :
| (1) acquired | (2) natural |
| (3) doubt-based |
It has five varieties also :
| (a) absolutist or mono-viewing (Ekānta) | (b) Opposite or illusory (Viparīta) |
| (c)Reverential (Vinaya) | (d) Doubtful (Sanṡaya) |
| (e) Agnostic (Ajnāna) |
(a)Absolutist Wrong Faith : It is defined to have an invariable opinion about the multiproperty entity. For example, an entity is absolutely momentary or absolutely eternal. It is absolutely describable or absolutely indescribable and so on.
(b)Opposite Wrong Faith : It is defined as the presumption of reverse or opposite nature of religion and realities etc. For example, violence leads to heavens etc.
(c)Reverential Wrong Faith : It is defined as showing equal respect to all the real and un-real Gods/deities, scriptures and teachers and have similar opinion about them.
(d)Doubtful Wrong Faith : It is defined as not to hold definite or decided views on right and wrong issues or entities. For example, whether the clothed garb or naked garb is the pathway for salvation.
(e)Agnostic Wrong Faith : It is defined as having no capacity for understanding or examining the pros and cons of a system or entity.
For example, not to understand “The reals of the living etc. as the true ones and they are as scripturally described.”
The wrong faith has also been admitted as having 363 varieties on doctrinal basis (heretic doctrines) which form its detailed description. Similarly, it may have varieties equivalent to the measure of innumerable universes, depending upon the volitions of the living beings.
Three hundred sixty three Heretic Doctrines
There are 363 absolutist wrong faiths or doctrines in the world where only one standpoint is admitted as a doctrine.
They are shown as below :
| (i)Actionist doctrines (Kriyāvādīs) 180 | (ii)Non-actionist doctrines (A-Kriyāvādīs) 84 |
| (iii)Reventialist doctrines (Vainayikas) 32 | (iv)Agnostic doctrines (Ajnānavādis) 67 |
(i) One hundred eighty kinds of Actionists In the first instance,write the word ‘exists’
(Asti) and write four words above it
| (1) ‘with respect to self | (2) ‘with respect to not-self |
| (3) ‘with respect to etemality | (4) ‘with respect to non-etemality |
Then, write nine categories of reals like the living, non-living etc. over them. Afterwards, write five-words over them : ‘Time’ (Kāla), ‘God’ (īṡvara), ‘Soul’ (Atmā), Nature (Svabhāva) and Determinism (fate). Thus, we have 1x4x9x5 = 180, kinds ofactionists. The meaning of the term ‘Asti’ etc. and nine categories of reals (Jīva etc.) is easy and has been detailed earlier. We will elaborate the meaning of the terms ‘time’ etc.
Timism or the Doctrine of Time (Kāla-vāda)
The Timism postulates that it is the time which creates every thing (living or non-living). It is the time which destroys every thing. It is the time which is awakened in the beings under sleep. Who could be capable of annoying the time ? Thus, the timism admits that time is the determinant factor for creation.
Theism (īsvara-vāda)
The theism postulates that the individual soul is devoid of knowledge. It is unable to do anything. In other words, the soul is helpless. The pains and pleasures of soul, its transmigration to hell and heavens and all other incidents are performed by the God. Thus, theism means God as the creator and controller of the world.
Doctrine of Soul (or Brahma)
This doctrine postulates that there is one great or Supreme Soul in the world. He is the Man. He is the Deity. He is pervasive in all. He is conscious. He is totally incomprehensible. He is the supreme and devoid of attributes. Thus, the doctrine of Soul means admission of every thing of the nature of Soul.
Determinism (Niyati-vāda)
The determinism postulates whatever happens at a time, place, rule of law and way etc. – all is pre-fixed. It will happen at that time, place, rule of law and in the same way. Thus, admission of everything happening according to pre-determined way is called determinism.
Na turalism (Svabhāva- Vāda)
This doctrine postulates that things are determined by their own nature (and not by any supreme being). Who makes the thorn as such a sharp-pricked ?
What is the cause of various forms among the deer, birds and animals ? All such questions are answered on the basis of the nature of things by itself. Every entity has its inherent nature.
Thus, to admit every thing or incident due to their inherent nature is the doctrine of Naturalism. Thus, there are 180 kinds of actionists with respect to absolutistic views based on time, nature etc.
(ii)Eighty-four Kinds of Non-actionists
In the first instance, write the word, ‘Nāsti’ (does not exist). Afterwards, write two words, ‘with respect to self’ and ‘with respect to not-self’. Then, write seven words representing seven reals like the living, non-living etc. excluding sacred and sin.
Over these, write five factors of Time, Nature etc. as described above. Thus, on multiplication, all of them become 1 x 2 x 7 x 5 = 70 varieties. Now, write again the word ‘Nāsti’ with the above seven reals written over it. Then, write two words ‘Time’ and ‘Fate’ over them. Thus, on multiplication, they become 1 x 7 x 2 = 14. On addition of both, we get 70 + 14 = 84 varieties of non-actionists.
(iii)Thirty two kinds of Reverentialists
The reverentialism postulates to offer equal regards through the tetrad of mind, speech, body and donation to eight categories of beings like deities, kings, wise men, saints, old men, children, father, and mother. Thus, on multiplication of 4 by 8, we get thirty two kinds of reverentialists.
The followers of reverentialism admit liberation or fulfillment of the objective of life by offering reverence to all without examining the good or bad qualities associated with them.
(iv)Sixty seven Kinds of Agnostics
The Agnosticism means not to know the nine categories of reals with respect to seven predications. For example, who knows that the living beings does exist or does not exist or does exist-cum-non-exist etc. This point should be expressed through seven predications.
Thus, we have 9 x 7 = 63 kinds of Agnostics. Now, write first ‘pure entity’ with four predications of ‘exists’, ‘does not exist’, ‘does exist-cum-non-exist’ and ‘indescribable’ written over it. This forms four alternatives. Who does know the pure entity in these four-forms ?
Thus, on addition of earlier 63 and 4 of these, we get 67 kinds of Agnostics. Thus, the wanton people have developed 363 kinds of absolutist doctrines which are liked by the ignorant people. Some more absolutist doctrines are given below :
(1)Exertionism (Purusartha-vada, Doctrine of Principal Pursuits)
Any living being, who is lazy, non-vigilant and is dis-interested in undertaking strenuous effort can not enjoy any results. For example, one can never enjoy breast milk without any exertion. Thus, it is the exertion only which results in accomplishment of objects and actions. This kind of absolutist doctrine is known as ‘Exertionism’.
(2)Fortunism (Daiva-vāda)
It postulates that exertionism is useless. It is only the fate or fortune which is the best for worldly life. One looks that the king Kama with his body height like a fort-was killed in the war. This is fortunism which leads to all kinds of accomplishments.
(3)Conjunctionism (Sanyoga-vāda)
The tmly wise men admit that it is only the proper conjunction (of factors) which leads to accomplish actions. For example, the chariot can not move on with one wheel.
Similarly, a blind and a lame man entered into the forest and when there was fire in the forest, they joined together – the lame man climbed over the blind man and reached their destination by moving onwards. Thus, the admission of absolutistic conjunction to be effective is the doctrine of conjunctionism.
(4)Populism (Loka-vāda)
The public customs, once getting popular, can not be done away with even by the deities. What to say of others? For example, Draupadi garlanded only Arjuna while it was popularly taken as garlanding all the five Pāndavas.
Thus, the populists admit public report as the all-in- all for worldly ways. The rehgious saints tell us about what to add more on these doctrines. All this description means that there are as many standpoints as there are pats of speech. Similarly, there are as many alien doctrines as there are standpoints.
In other words, whatever is spoken, it is always with some aspect. At that time, that aspect is the standpoint. The alien doctrines show their wrong-ness as they speak either without reference for any aspect or prove the multi-quality entity with one aspect only.
The statements of alien systems are always wrong as they state their opinions absolutistically or as apphcable in every way. In contrast, the Jainian statements are true because they speak with respect to some aspects.
(2)Twelve kinds of Non-abstinence (Avirati): There are twelve kinds of non-abstinence
(a)1-6 No Compassion on the six-fold grouping of all the living beings.
(b)7-12 No control over the five-senses and mind.
(3)Non-Vigilance (Pramāda): It is defined as to dis-regard a good deed or action. It has fifteen varieties
(a)1-4 Four non-religious Tales (Vikathās)
(i)Tales related with women.
(ii)Tales related with foods and drinks.
(iii)Tales related with nation.
(iv)Tales related with king.
(b)5-8 Four Passions .
(c)9-13 Five Senses
(i) Senses of touch, taste, smell, sight and hearing.
(d)14 Sleep and 15 Affection
(4)Passions : There are twenty five kinds of passions
(a)1-16 four tetrads of infinite-bonding, partial renunciation-obscuring, total renunciation-obscuring and gleaming passions of anger, pride, deceit and greed.
(b)17-25 nine quasi-passions as laughter etc. described earlier.
(5)Activities or Yoga : There are fifteen kinds of yoga
(a)1-4 four mental activities.
(b)5-8 four vocal activities.
(c)9-15 seven bodily activities. Thus, the five causes of karmic bondage in the form of wrong faith, non-abstinence, nonvigilance, passion and activity have been described as per Tattvārthasutra 8.1.
CAUSES OF LIBERATION
Tattvārthasutra 1.1 states that the coordinated form of the triad of right faith, right knowledge and right conduct is the path of attaining liberation. In other words, these factors together are the opposites of the wrong faith etc. They get one released from the karmic bondage and lead one to the liberation.
Acquirement of Righteousness
Tabdhisāra of Ṡrī Namicandra Siddhāntacakravartī has given the process of acquirement of righteousness and conduct in great detail. The description below is based on this text. The beginninglessly wrong-faithed living being first acquires the subsidential right faith.
The process of acquirement of this first type of right faith is described below : The beginninglessly and beginningfully wrong-faithed one acquires the righteousness at the end of acquiring fifth type of attainment (Karaṇa Tabdhi, see below).
When his volitions are purified, he becomes thoughtful about the desirable and undesirable and he acquires determinate cognitive consciousness on the basis of his being instinctive, completioned, uterine-birthed and weak-passioned. Before acquiring the right faith, the living beings earn five kinds of attainment in the first spiritual stage of wrong-faith.
The five attainments are named as below :
- (1)Attainment of Destruction-cum-subsidence (Kṣayopaṡama Tabdhi).
- (2)Attainment of Volitional Purity (Viṡuddhi Tabdhi)
- (3)Attainment of Proper Sermons (Deṡanā Tabdhi).
- (4)Attainment of Competency of Reducing Karmic Intensity (Prāyogya Tabdhi).
- (5)Attainment of Ultimate Volitions (Karaṇa Tabdhi).
Out of these five, the first four attainments may be acquired by both-the liberatables and non-liberatables. In contrast, the fifth attainment occurs only in case of liberatable beings who are inclined towards right faith and conduct.
Attainment of Destruction-cum-subsidence
The destruction-cum-subsidential attainment is acquired at the time when the inauspicious karmas of knowledge-obscuring etc. come to fruition with their intensity decreasing infinite times at different Samayas.
A ttainment of Volitional Purity
The attainment of volitional purity is the pure volition of the living being with the first attainment as above leading to the bondage of karmic species of pleasure-feeling-producing karma etc.
Attainment of Proper Sermons
The attainment of proper sermons is to take advantage of the religious preceptor and his sermons. However, in places like hells where there is no sermoniser, there can still be the earning of right faith on the basis of the latent impressions of the sermons in the pre-birth.
Attainment of Competency
The attainment of competency is the development of capacity for reducing the intensity of karmic fruition while keeping the duration of seven karmas except the life-span one at the level of one Antah-Kodā-Kodī (~1014) due to regular increase in the volitional purity through the above three attainments. Generally, this attainment is acquired by both- the liberatables and the non-liberatables.
There are stepwise thirty-four stations of bond-reduction of the karmic species. For example, the annihilation of the species of infernal life-span is the first step. It means that there is no bondage of infernal life-span karma from this point to the stage of acquiring subsidential right faith. The second step is the annihilation of the species of sub-human lifespan karma. Thus, there is destruction of 46 karmic species in 34 steps.
Attainment of Ultimate Volitions
After acquiring the four kinds of attainment as above which involve the non-liberatable beings also, the attainment of higher volitional purity is acquired by the liberatable beings only.
They develop the low-tended (Adhah-pravṛttakaraṇa), unprecedented (Apūrva Karaṇa) and similar (Anivṛttikaraṇa) volitions step-by-step. These three types of volition are developed during an Antar-muhūrta period. All the three kinds of volitions have also their separate period of an Antarmuhūrta each.
Nature of the Three Kinds of Volitions :
(a)Low-tended volitions (Adhah-pravṛtta-karaṇa): The low-tended volitions are those volitions of the living beings when the volitions of the living being existing at a lower time are similar to those volitions of other living beings existing at higher time.
(b)Unprecedented Volitions (Apūrva Karaṇa): The living beings have different volitions at different times. These differing volitions at different times are known as unprecedented volitions.
(c)Similar Volitions (Anivṛttikaraṇa):
When there are similar volitions at every time, they are known as similar volitions. Subsidential Righteousness or Right Faith The living beings acquire the subsidential right faith at the end of the stage of similar volitions after subsiding infinite-bonding passions and faith-deluding karma. On acquiring the engine of first subsidential righteousness, the living being divides the wrong-ness into three sections
| (i) wrong-ness | (ii) right-cum-wrong-ness |
| (iii) righteousness with eslight defects |
Destruction-cum-Subsidential Righteousness
If there is fruition of the species of righteousness with es light defects after the completion of the Antarmuhūrta time of subsidential righteouesness, the living being is called ‘Experiencer’ (destruction-cum-subsidential, Vedaka) right-faithed. There are defects of wavering (Cala), staining (malina) and shallowness (Agādha) in this type of righteousness.
Spiritual Stages of (Volitional) Fall
When there is the fruition of the species of the mixed nature of right-cum-wrong-ness, there is the third spiritual stage of right-cum-wrong-ness. If there is fruition of any of the infinite-bonding passions during the period of subsidential righteousness when it has to last for a maximum of six Avalis, there is the second spiritual stage of lingering right faith.
If there is the fruition of wrong faith, the living being will fall into the first spiritual stage. There is a rule that the living beings fall spiritually from the stage of subsidential right faith. They do not move upwards.
Righteousness Related with Karmic Destruction
The living being, who is bom in the lands of action (Karmabhūmi), can attain the destmctional (kṣāyika) right faith after destroying the seven karmic species under the gracious lotus-feet of the Tīrthankara, any omniscient or scriptural omniscient.
He dissociates drippings (Niṣekas) of four infinite-bonding passions by the process of volitional triad as above and, later, dissociates the 12 passions and nine quasi-passions at the end of the ninth spiritual stage of similar volitions.
Afterwards, with a gap of an Antarmūhūrta, the living being again undertakes the steps of volitional triad and destroys successively the species of wrong-ness, right-cum- wrong-ness and righteousness with eslight defects of the deluding karma.
On attaining the destmctional (kṣāyika) righteousness, the living being attains salvation either in the same birth or in the third or fourth rebirth later. He does not transgress the fourth rebirth.
Nature of the Attainment of Conduct
The attainment of conduct means to acquire or undertake proper practices of vows etc.
This has two varieties :
| (i) partial | (ii) total |
The wrong-faithed or non-restrained right- faithed beings can undertake only the partial conduct. The living beings of higher-than-fourth spiritual stage may follow attainment of total conduct.
Partial Conduct
The beginningless or beginningful right-faithed living being with subsidential right-faith does accept partial conduct. He accepts it at the end of the volitional triad as stated under the acquirement of (subsidential) righteousness. However, if the beginningful wrong-faithed living being accepts the partial conduct associated with destmction-cum-subsidential right-faith, he has only two stages of volition :
| (i) low-tended ones | (ii) unprecedented ones |
Total Conduct
It has three varieties :
| (i) Destmction-cum-subsidential total conduct | (ii) Subsidential total conduct |
| (iii) Destmctional (kṣāyika) total conduct |
Destruction-cum-subsidential Total Conduct
Any wrong-faithed person undertakes the volitional triad as said earlier while accepting the destmction-cum-subsidential total conduct associated with subsidential right-faith.
The living being acquires the spiritual stage of vigilant restraint while accepting this type of total conduct. The non-restrained or partially restrained being as sociated with experiencer right faith (Vedaka Samyaktva) undertakes only two types of volitions for accepting the total conduct.
Subsidential Conduct
The living being getting ready to acquire subsidential conduct, subsides the conduct- deluding karma while undertaking the triad of volitional purity after a gap of an Antarmuhūrta in the seventh spiritual stage.
Destructional (Ksayika) Conduct
The living being, getting ready to move on to the destructional ladder for destroying the conduct-deluding karma, is called destroyed-delusioned by acquiring the state of conformed perfect conduct in the twelfth spiritual stage after totally destroying the conduct deluding karma through following the triad of volitional purity.
The term ‘karaṇa’ means ‘volitions’. For example, there are three kinds of volitions for acquiring righteousness. Similarly, the partial and total conduct also require volitional purification. Tater, even the living beings, moving on to the subsidential or destmctional ladder, have also to undertake volitional purification.
These volitions do not occur deliberately, they are non- deliberate. It should be understood that such acquirement arises due to specific volitional purity.
Qualifications for Acquiring Righteousness and Conduct
The righteousness could be there on the bonding of any kinds of life-span karma for future. However, the living being can not undertake the partial or total vows on bonding of any of the three life-span karmas accept the celestial one as there is no volitional purity which causes them.
Order of the Destruction of Karmas
The complete or total-vowed saint moves on to the destructional ladder for destroying the karmas. Hence, at this stage, he has destroyed seven species of infinite-bonding passions etc. and there is existence of the three life-span karmas except the human life-span one. Thus, there will be 148-10=138 karmic species in bonding at this point. In ninth spiritual stage, 36 karmic species are destroyed.
They are as below :
| (1)infernal destinity | (2) successory transmigration of infernal destinity |
| (3) subhuman destinity | (4) successory transmigration of subhuman destinity |
| (5) two-sensed class | (6) four- sensed class |
| (7) somnābulism | (8) deep sleep |
| (9) deep drowsiness | (10) cold light |
| (11) hot light | (12) one-sensed class |
| (13) general body | (14) fine |
| (15) Sthāvara | (16-19) four partial renunciation-obscuring passions |
| (20-23) four total renunciation-obscuring passions | (24) neuter libido |
| (25) feminine libido | (26) laughter |
| (27) liking | (28) disliking |
| (29) sorrow | (30) fear |
| (31) disgust | (32) masculine libido |
| (33) gleaming anger | (34) gleaming pride |
| (35) gleaming deceit | (36) three-sensed class |
Later on, gleaming greed is destroyed in the tenth spiritual stage and the living being becomes destroyed-delusioned. In the twelfth spiritual stage, sixteen karmic species are destroyed which include.,
| (1-5) five species of knowledge-obscuring karma | (6-9) four species of conation-obscuring karma |
| (10-14) five species of obstructive karma | (15) karma of sleep |
| (16) karma of drowsiness |
On destruction of these (7+3+36+1+16=) 63 karmic species, the living being becomes omniscient. The destroyers of these 63 karmic species are called ‘theEnlightened ones’ (Arhantas). On destruction of the four destructive karmas, there is manifestation of the tetrad of infinities. It means that
(1)Infinite knowledge becomes manifest on the destmction of knowledge-obscuring karma.
(2)Infinite conation appears on the destruction of conation-obscuring karma.
(3)Infinite potency becomes manifest on the destruction of potency-obstructing karma.
(4)Infinite bliss becomes manifest on the destruction of nine quasi-passions and four species of obstructive karma excluding potency-obstructing one.
Moreover, besides the manifestation of these infinities, there is manifestation of nine super-attainments on acquiring omniscience.
They are as below :
(1)Infinite knowledge on destmction of knowledge-obscuring karma.
(2)Infinite conation on destmction of conation-obscuring karma.
(3)Destmctional (kṣāyika) righteousness on destmction of faith-deluding karma.
(4)Destmctional (kṣāyika) conduct on the destmction of conduct-deluding karma.
(5-9) Destmctional (kṣāyika) donation, gains, enjoyment of consumables and repititive- consumables and potency on the destmction of five species of obstmctive karma.
Refutation of Morsel Food-intake by the Omniscient
Q. The omniscient has possibility of the affliction of hunger etc. because of the fruition of penury-feeling-producing karma. Hence, he should have food intake like the human beings.
A. The omniscient has destroyed all the species of the deluding karma. Hence, there are neither attachment nor aversions. Similarly, the sense-based knowledge is also not there as the knowledge-obscuring karma has been destroyed. Thus, there is no sense-based pleasure or pain caused due to the fruition of pleasure or penury karma.
Hence, the statement that the omniscients do not have afflictions of hunger etc. is just formal. The canons state that the fruition of penury-feeling karma in the omniscient produces pleasure-feeling. Hence, there are no afflictions of hunger etc. in them and, therefore, there is no possibility of morsel food-intake by them.
Q. Why there is the investigation of Intake (Ahāra) in case of the omniscient in the absence of food-intake ?
A. The omniscient has always the influx of excellent karmic atoms capable of forming or maintaining gross body every moment. Secondly, the investigation of intake is just to receive the quasi-karmic variforms.
They exist in the omniscient as the food has six varieties :
| (l)Absorptional Intake (Ojāhāra) | (2)Smearable intake (Lepya-āhāra) |
| (3)Mental intake (Mānasa-Ahara) | (4)Morsel intake (Kavalāhāra) |
| (5)Karmic intake (Karmā hara) | (6)Quasi-karmic intake (No-karmāhāra) |
Out of these six, the omniscient has two kinds of intake:
| (1) karmic intake | (2) quasi- karmic intake |
They do not have the morsel intake. The karmic intake is the receiving of Samaya- effective bond of pleasure-feeling producing karma and quasi-karmic intake is the receiving of atoms capable of forming gross body etc. The omniscients become vibrationless omniscients after wandering and sermonising for a maximum time of a little less than one Pūrvakoti years.
At this point, they destroy the seventy two karmic species at the penultimate point and 13 species at the ultimate point. Thus, they attain salvation after destroying all the one hundred and forty eight species. Names of Two Seventy two Species Destroyed at Penultimate Samaya The seventy-two karmic species are destroyed at the penultimate Samaya. They are named below: Seventy Two Species of Physique-making Karma
| (1-5)Five bodies | (6-10) Five bondings |
| (11-15)Five fusions | (16-21) Six configurations |
| (22-24)Three limbs & minor limbs | (25-30) Six bone joints |
| (31-35)Five colours | (36-37) Two smells |
| (38-42)Two tastes | (43-50) Eight touches |
| (51)Firmness | (52) Non-firmness |
| (53)Inauspicity | (54) Auspicity |
| (55)Melodious voice | (56) Harsh voice |
| (57)Celestial destinity | (58)Successory transmigration of celestial destinity |
| (59-60) Praiseworthy and non-praiseworthy space movement. | (61)Formation |
| (62) Defame | (63)Non-amiability |
| (64) Non-lustrous body | (65)Individual body |
| (66) Non-completionedness | (67)A-heavy-a-lightness |
| (68) Self-harming | (69)Ahen-harming |
| (70) Respiration | (71)One of the species of feeling-producing karma. |
| (72)Tow status karma. |
Names of Thirteen Species Destroyed at the Ultimate Samaya
| (1)One of the species of feeling-producing karma | (2-3)Human destinity and successory transmigration of human destinity |
| (4)Five-sensed class | (5)Amiability |
| (6)Mobile (Trasa) | (7)Grossness |
| (8)Completionedness | (9)Lustrous body |
| (10)Fame and Renown | (11)Tīrthankaraship |
| (12)Human life-span | (13)High status karma |
After destroying the above 85 (72+13=85) species, the omniscient attains liberation and reaches the tip of the upper universe in a single Samaya. Why the Liberated Beings Do Not Go Beyond the Occupied Space (Lokākāsa) ? The liberated beings go up to the end of the occupied space only due to their upward-moving nature.
They do not go into the unoccupied space because there is no medium of motion there which is the assisting cause of motion of the living beings. The Tattvārtha Sutra aphorism 10.8 states that the liberated beings do not go beyond the universe-space as there is no medium of motion.57
Reasons for Upward Movement Only
The liberated being moves upwards only on account of the four reasons like –
- (1) previous impelling like the potters’ wheel,
- (2) freedom from attachment like the gourd devoid of smearing mud,
- (3) snapping of karmic bondage like the shell of the castor seed
- (4) nature of darting upwards like the flame of the fire. He does not go into the non-universe space because there is no medium of motion. He gets seated at the apex of the universe space.
Occupancy of the Liberated Beings (Siddhas)
The maximum occupancy (Avagāhanā) of the liberating saint is 525 Dhanuṣas and the minimum occupancy is 3.5 (three and half Aratnis – Hastas, nearly 5.25 ft.) Hastas. There are many alternatives between these two limits of occupancy. However, at the last moment they have the occupancy a little less than their earlier physical body.
Interval in Salvation Period
If there is continuous salvation, it can continue up to a minimum of two Samayas and to a maximum of eight Samayas. If there is gap in salvation, there could be a minimum gap of one Samaya and maximum gap of six months only.
Number of the Salvated Beings
As a rule, there is a minimum of one living being attaining salvation in one Samaya, and there may be a maximum of 108 living beings which may attain salvation in one Samaya. There may be many intermediate alternatives of the number of souls attaining salvation.
