Navya Kammagantha v1: Karmagrantha Part 1 (Jain eLibrary no. 090239)

Jñānavarṇīya Karma Karma Granth 00000 Muniśrī Miśrīmal Jī Darśanāvarṇīya Karma Vedaniya Karma Mohaniya Karma Āyuṣya Karma Nāma Karma Gotra Karma 'Antarāya Karma Gold 2941 Karma Granth Jain Karma Śāstra ka Sarvāṅga Vivecan Vyākhyākara Marudhara Kesarī Pravartaka Muniśrī Miśrīmaljī

1 294! On the occasion of the 25th Nirman Shatabdi of Bhagwan Shri Mahavir Karmagranth named Karmavipak written by Shreemad Devendrasur [Sun Nan] [Original. Gatharth, Vishesharth Vivechan and Tippani and Parishishta Yukt] Vyakhyakar Madharakesari Pravartak Muni Shri Mishrimal Ji Maharaj Sank Shrichand Surana 'Saras' Devkumar Jain Prakashk Shri Marudhar Kesari Sahitya Prakashan Samiti Jodhpur-Byawar 5

Rakspa Prakashkiya One of the primary and creative objectives of the Shri Marudhar Kesari Sahitya Prakashan Samiti is to publish literature related to Jain religion and philosophy. The institution's guide, the highly revered Shri Marudhar Kesariji Maharaj, is himself a great scholar, a poet, and an expert in Jain Agamas and philosophy. Under his guidance, the institution's various philanthropic activities are flourishing. Gurudevshri is also an expert in literature and a devotee. Inspired by him, we have so far published discourses, biographies, poetry, Agamas, and profound analytical works. Now, we are presenting their long-awaited work, "Karmagranth Vivechan," to scholars and inquisitive readers. "Karmagranth" is a great text of Jain philosophy. Its six parts contain a comprehensive discussion of Jain philosophy. Under the guidance of the revered Gurudevshri, renowned author-editor Shriyut Shrichandji Surana and his associate Shri Dev Kumarji Jain have jointly edited this beautifully. With the inspiration of Tapasvivar Shri Rajtamuni Ji and Vidya Vinod Shri Suknamuni Ji, this grand work is being completed on time in a beautiful manner. We express our heartfelt gratitude to all the scholars, Munivar, and supportive generous householders and hope that we will present the complete "Karmagranth Vivechan" to the readers in six parts, one after the other. Vinit Mantri Shri Marudhar Kesari Sahitya Prakashan Samiti

Second Edition Two Words While publishing a profound and deep text like 'Karmagranth', it seemed that there would be very few readers of such texts, hence instead of printing more copies, 1000 copies were printed. We printed 1200 copies and then published the complete set of Karmagranth from Part 2 to 6 in the same year and delivered it to the hands of the readers! In a short span of four years, the first and second parts were completely finished and for the past year, there has been a constant demand for a new edition. This should be understood as the popularity of the simple and easy explanation of a complex text like Karmagranth. Many institutions have also included these parts in their curriculum. Students and inquisitive people are reading them with great enthusiasm. All this is an encouraging event for us. Now, according to the demand of the readers, this second revised edition of Karmagranth is presented. Despite the high cost of paper, printing, etc., keeping in mind the convenience of the readers, there has been no increase in the price. Hopefully, the readers will find it appropriate. The new edition of the second part is also being presented soon. - Minister Shri Marudharakesari Sahitya Prakashan Samiti Jyaver

Editorial The key to understanding Jain philosophy is the 'Karma Siddhanta'. It is certain that the soul is the foundation of the entire philosophy and metaphysics. And the 'Karma Siddhanta' reveals the mystery of the various states, forms, and transformations of the soul. Therefore, understanding the 'Karma Siddhanta' is essential for understanding Jain philosophy. Among the major texts that discuss the 'Karma Siddhanta', the 'Karma Granth' (Parts 1 to 6) written by Shrimad Devendra Murti holds a special significance. It occupies a very important place in Jain literature. Even those who are curious about the truth consider the 'Karma Granth' as an object of daily study and self-study, like the Agamas. The Sanskrit commentaries on the 'Karma Granth' are very important. There have also been many Gujarati translations of it. The first commentary on the 'Karma Granth' in Hindi was presented by the learned sage, the great scholar, Pandit Sukhlalji. His commentary is comparative and scholarly. Pandit Sukhlalji's commentary is now almost unavailable. For some time, I was receiving inspiration from the Ashukavi Ratna Gurudev Shri Madhar Kesariji Maharaj to present a simple explanation of the 'Karma Granth' in a modern style. This editing began with his inspiration and guidance. With the inspiration of Vidya Vinod Shri Sukhanmuniji, this work progressed rapidly. The cooperation of Shri Devkumarji Jain was received, and the work became ready to take shape in a short time. In this editing work, I received the support of the ancient text writers, commentators, commentators, and especially the works of Pandit Sukhlalji, due to which the commentary of such a profound text became easily understandable. I express my gratitude to all the scholars with immense gratitude.

I am deeply grateful for the guidance of Shri Marudhar Kaisariji M. from time to time, the inspiration of Shri Rajtamuni ji and Shri Sumanmuniji, and the cooperation of the officials of the Sahitya Samiti, especially the heartfelt inspiration and cooperation of the committee's administrator Shri Sujanmalji Sethia, which has brought dynamism to the editing and publication of this book. It would be entirely fitting for me to express my heartfelt gratitude to all of you. If there are any errors, theoretical mistakes, ambiguities, or printing errors in the discussion, I apologize and request the kind readers to kindly point them out. Those who contribute to the removal of these errors are commendable. With this request, ... With humility, Shrichand Surana

The soul is the foundation of all contemplation, reflection, and analysis in Janadarshan. The soul is an all-powerful, independent force. It is both the creator of its own happiness and sorrow, and the one who experiences the fruits of its actions. The soul itself is formless, pure, but it is embodied in the body and wanders in the world in an impure state. Despite being inherently blissful, it is caught in the cycle of happiness and sorrow. Though immortal, it is swept away in the flow of birth and death. It is astonishing that the soul, which is supremely powerful, is also experiencing torment and suffering in the world as a poor, miserable, and destitute being. What is the reason for this? Janadarshan, while examining this reason, says that karma is what causes the soul to wander in the world. Karma is the root of birth and death. "Kammam cha jai maranassa mulan" - this statement of Bhagwan Shri Mahavira is absolutely true, a fact. Due to karma, this world is constantly changing in various strange cycles of events. While theistic philosophies attribute the cause of this world's diversity and happiness and sorrow to God, Janadarshan considers the soul and its primary assistant, karma, as the root cause of all happiness and sorrow and the world's diversity. Karma itself is not an independent force; it is a pudgala, inert. But when karma is performed by the soul under the influence of attachment and aversion, it becomes so powerful and potent that it binds the doer in its own chains. It makes the master dance like a servant. This is the extraordinary power of karma. What is karma, the main seed of all changes in our life and the world, and what is its nature? How do its various results occur? This is a very serious subject.

Jainism extensively describes the concept of karma. A very detailed and subtle analysis of karma is found in the Jain Agamas and subsequent texts. These texts, written in Prakrit and Sanskrit, are accessible to scholars but difficult for the average seeker to understand. Ancient Acharyas have summarized the various aspects of karma theory in concise verses, which are beneficial for the average seeker to learn by heart. The Karmagrantha holds a significant place among the ancient texts on karma theory. The six parts of this work, authored by Shrimad Devendrasuri, are extremely important. They cover all aspects of Jain philosophy, including karma theory, gunasthana, margam, jiva, ajiva, and their various classifications. The Karmagrantha is widely known for its commentary in Sanskrit and has also been explained in Gujarati. A renowned scholar, Pandit Sukhlalji, prepared a Hindi commentary on it about 40 years ago. Currently, the Hindi commentary on the Karmagrantha was becoming difficult to obtain. Moreover, the style of commentary has also changed significantly over time. Many inquisitive monks and devotees had been requesting the revered Gumdev Marudhar Kesariji Maharaj Saheb for several years to provide a new commentary and publication of such a vast and profound text as the Karmagrantha. Only a capable scholar, learned, and venerable saint like you could accomplish this extremely laborious and expensive task. Gurudev was also drawn to this endeavor. His body has aged considerably. Despite this, he continues to engage in long pilgrimages, organize various institutions and programs, and dedicate over 10-12 hours daily to scriptural study, literary creation, etc. Last year, Gurudev resolved to take this work forward. He began writing the commentary. The responsibility of making the commentary beautiful and engaging in terms of language, style, etc., and compiling footnotes, citations from the Agamas, and writing the introduction was entrusted to the renowned scholar Shriyut Shrichandji Surana. Shri Surana is very close to Gurudev's literature and thoughts.

Under the guidance of Gurudev, they have prepared this scholarly and useful discourse for the general public through immense effort. This discourse fulfills a long-standing need. At the same time, society is receiving a cultural and philosophical treasure in a new form, which is a matter of great joy. I have a special interest in this subject. I have been encouraging Gurudev and the editorial team to complete it from time to time. This first part is coming before the public today, and I am very happy about it. -Sukan Muni

Table of Contents Preface Review of Karma Theory The Fundamental Elements of the World | The Cause of Change - Different Words Denoting Karma. The Views of Different Schools of Thought on Karma and Its Results. Objections to Karma Theory and Their Refutation. The Existence of the Soul - Seven Proofs. Some Points to Know About the Soul. The Eternal Nature of Karma | Even Though Eternal, Karma Can End. Who is Stronger - the Soul or Karma? The Relationship of Karma Theory to Other Scriptures. The Purpose of Karma Theory. Historical Review of Karma Theory. Discussion of Karma Theory in Jainism. Discussion of Jainism. Jainism's Worldview. The Characteristics of Karma. A Detailed Discussion of Bhavakarma and Drashtakarma. Description of the Four Bonds. The Various Stages of Karma - 1. Bandha, Udaya, Udirana, Satya - Explained. The Process of Karma Destruction, Means of Destroying Karma. Summary of the Discussion on the Karma Element in Jainism. The Place of Karma in Indian Philosophical Literature. The Place of Karma in Jain Philosophy - 1. Original Jain Karma Literature. The Authors of Jain Karma Literature. Introduction to Karma Shastra. Karmavipak Granth: Introduction to the Text and its Author. I Verse 1 Invocation and Statement of Purpose Explanation of the Phrase 'Siri Veer Jin' Definition of Karma The Relationship Between the Soul and Karma 98-50 Page 1-8 1

Dravyakarma and Bhavakarma Karmabandha and its Causes * Characteristics of the Causes of Karmabandha * Explanation of the Tradition Regarding the Number of Causes of Karmabandha Gatha 2 (11) * Four Types of Karmabandha * Characteristics and Examples of the Four Types of Karmabandha * Characteristics of the Original and Subsequent Natures of Karma and their Number Gatha 3 Gatha 4 * Names of the Original Natures of Karma * Characteristics of the Original Natures of Karma - Jnanavarana, etc. * Distinction between Ghati and Aghati of the Eight Karmas - Jnanavarana, etc. and their Causes * Number of Subsequent Natures of the Eight Karmas - Jnanavarana, etc. Five Types of Knowledge * Names of the Five Types of Knowledge * Characteristics of Matijnana and Shrutajnana * Difference between Matijnana and Lajnana * Characteristics of Avadhijnana * Characteristics of Manahparyavjnana * Speciality of Manahparyavjnana * Characteristics of Kevaljnana * Reason for Accepting Indirect and Direct Evidence in the Five Types of Knowledge - Matijnana, etc. Types of Matijnana * Characteristics of Vyanjanavagraha and its Types

Page 24-32 Therefore, *Iha Avay*, characteristics and types of *Dharana* + 24 26 336 and 340 types of *Matijnana* and their causes, four types and characteristics of *Aśrutaniśrita Matijnana* like *Autpattikī Buddhi* etc. 32 Verse 5. Verse 6, 7 (12) Names of fourteen and twenty types of *Śrutjnana* Characteristics of fourteen types of *Śrutjnana* Names of twenty types of *Saparyavasita* and *Adhibhūtjnana* Characteristics of twenty types of *Śrutjnana* Verse 10 Types and characteristics of *Avadhijnana* Difference between *Bhavapratyay* and *Gunapratyay* *Avadhijnana* Types and characteristics of *Gunapratyay* *Avadhijnana* Description of *Avadhijnana* in relation to *Dravyādi Catuṣṭaya* Types and characteristics of *Manahparyavjnana* Difference between *Rijumati* and *Vipulmati* *Manahparyavjnana* Difference between *Avadhijnana* and *Manahparyavjnana* Characteristics of *Kevaljnana* How many types of knowledge can be known simultaneously in relation to *Shakti*? It is said 33-43 33 34 38 42 42 Nature of *Jnanavaran* Karma Types and characteristics of *Jnanavaran* Karma Which of the five types, *Matijnanaavaran* etc., are *Deshghati* and *Sarvaghati*? Number of types of *Darshanavaran* Karma 44-54 K 45 46 42 50 51 52 5.3 53 55-58 55 56 57 58

Chapter 10 The Nature of Darshanavarana Karma The Divisions of Darshan and Their Covering Names and Characteristics Verses 11, 12 The Names and Characteristics of the Five Nidras, the Nature of Bedaniya Karma (13) Verse 13 The Order of Arising of Bedaniya Karma in the Four Gatis (Devas, etc.), the Nature of Mohaniya Karma and Its Function, the Divisions of Mohaniya Karma and Their Characteristics Verse 14 The Divisions of Darshanamohaniya and Their Characteristics, the Covering Power of the Divisions of Darshaniya and an Illustration Verse 15 The Characteristics of the Nine Tattvas (Jiva, etc.), the Divisions of Samyaktva and Their Characteristics Verse 16 Explanation and Illustration of Mishramohaniya, the Characteristics and Divisions of Mithyatva Mohaniya Page 58-56 58 58 60-63 61 62 63-66 63 65. 65 66-66 67 68 66-74 66 72 75-77 75 76 7781 Verse 17 77 The Names of the Divisions of Charitramohaniya Karma, the Divisions of errett, Their Characteristics and the Reason for Their Four Types 78 The Characteristics of Anantanubandhi, etc., Kashayas 178 The Characteristics of Nopayamohaniya 81

Gatha 18 Arrenge (arrangement) of the adi kshayas (primary passions) according to time limits Ansanubandhi (non-eternal) adi kshayas - names of the gatis (paths) that bind due to ansanubandhi adi kshayas Anantanubandhi (eternal) adi kshayas - the work done by anantanubandhi adi kshayas ## Gatha 16, 20 Anantanubandhi adi kshayas - examples of atmaparinam (soul transformations) with anantanubandhi adi kshayas ## Gatha 21 Nokashaya mohniya (not susceptible to passions) - names and characteristics of its divisions ## Gatha 23 (14) Ayukarma (life-span karma) - characteristics and work of ayukarma Apvartaaniya (irreversible) - anapvartaaniya (reversible) - characteristics of ayukarma Mayukarma (life-span karma) - names and characteristics of its divisions Namakarma (name karma) - characteristics and work of namakarma Namakarma - number of uttaraprakritis (secondary characteristics) according to apeksha bhed (differences in dependence) ## Gatha 24, 25 Namakarma - names of the fourteen prakritis (characteristics) Namakarma - names of the eight pratyekaprakritis (individual characteristics) Namakarma - characteristics of the fourteen pindaprakritis (physical characteristics) ## Gatha 26, 27 Sadaska (six- sense beings) - names of the prakritis Sthavardashaka (stationary ten- sense beings) - names of the prakritis ## Gatha 28, 26 Regan (name of a type of being) - names of sanjnas (names) and the names of the prakritis contained within them

Verse 35 Verse 30 The number of sub-divisions of the Pindaprakritis of Namekarma Verses 31, 32 The reason for the difference in the number of Namekarma Prakritis is the binding, arising, and excitation of the eight Karmas, the number of Sattvayoga Prakritis, and the differences in them. The divisions of Gati Namekarma and their characteristics, the divisions of Jati Namekarma and their characteristics, the divisions of Sarira Namekarma and their characteristics, how many bodies are there in worldly beings? Verse 34 The divisions of Mangopaanga Namekarma Verse 35 (15) The characteristics of Bandhana Namekarma The divisions of Bandhana Namekarma and their characteristics Verse 36 The characteristics of Samvaatana Namekarma The divisions of Sanghatana Namekarma and their characteristics Verse 37 The reason for the fifteen divisions of Bandhana Namekarma, the names of the fifteen divisions of Bandhana Namekarma and their characteristics Verses 35, 36 Page 100-101 101 101-102 102 The characteristics of Samhanana Namekarma The divisions of Samhanana Namekarma and their characteristics 103 104 106 105 105 106 108 10- 110 101 110-112 111 111 112-114 113 113 114-116 114 115 117-118 s 117

Verse 40 The characteristics and types of the Sansthana Karma The characteristics and types of the Varna Karma ## Verse 41 The types and characteristics of the Gandha Karma The types and characteristics of the Rasa Karma The types and characteristics of the Sparsha Karma ## Verse 42 Which types of Varna, Gandha, Rasa, and Sparsha are auspicious and which are inauspicious ## Verse 43 Explanation and types of the Manupurvi Karma The terms Gati-dvik etc. Types of the Vihayoga-gati Karma ## Verse 44 (16) The characteristics of the Parapaata and Uchchvaasa Karma ## Verse 45-46 The characteristics of the Aatpa Karma The difference between Aatpa and Ushna Karma The characteristics of the Yo Karma ## Verse 47 The characteristics of the Agurulaghu Karma The characteristics of the Tirthankara Karma ## Verse 48 The characteristics of the Nirmaana Karma The characteristics of the Upvaata Karma

Verse 46 Characteristics and divisions of *As* Karma Explanation of *Badar* Karma Explanation of *Paryapt* Karma, its divisions and characteristics Divisions of *Paryapt* beings ## Verse 50 Characteristics of each Karma Characteristics of *Sthir* Karma Characteristics of *Shubh* Karma, characteristics of *Subhag* Karma ## Verse 51 Characteristics of *Swar* Karma Characteristics of *Are* Karma Characteristics of *Yasha-kili* Karma Names and characteristics of the *Sthavar-dashak* natures ## Verse 52 (17) Characteristics and field of *Gokarma* Characteristics and divisions of *Antaratra-karma* ## Verse 53 An example of *Antaraya-karma* ## Verse 54 Specific causes of *Jnana-avaran*, *Darshana-avaran*, and *Karma-bandh* and their explanations Pages 132-137 132 132 134 135 137 137-138 138 138 138 138 138-142 136 136 140 142-145 46 144 145-146 145 146-148 146

(18) 148-150 146 150-152 152-155 153 Gatha 55 The special causes of *Saataadaniya Karmabandha* and their explanation Gatha 56 The causes of *Darshanamohaniya* bondage Gatha 57 The causes of *Charitramohaniya* bondage The causes of *Narakaayushpa* bondage Gatha 58 The causes of *Tiryachaayu* and *Manushyaayu* bondage Gatha 59 The causes of *Devaayu* bondage The causes of *Shubha* and *Ashubha* *Naamakarma* bondage Gatha 60 The causes of *Gotrakarma* bondage Gatha 61 The causes of *Antaraayakarma* bondage 156-158. 156 157 15-156 156-16 Appendix 164 • The number and names of the original and subsequent natures of *Karma* • A special explanation of the calculation of the natures of *Naamakarma* • The number of *Bandha*, *Udaya*, *Udeerna* and *Sattayoga* natures • *Aagam* text related to the special causes of *Karmabandha* • Similar and dissimilar opinions on the subject of *Karma* literature • Pictures of *Ashtamahapraitaharya*, *Sanhanan* and *Sansthan* 178 186-11

Introduction: A Review of the Doctrine of Karma The fundamental substances of the universe: There are two types of substances in the visible universe. Both have their own existence, qualities, and processes. One type of substance is sentient, possessing desires, emotions, knowledge, and the experience of pleasure and pain. The other type is non-sentient, lacking the processes mentioned in the first type. Every philosopher has acknowledged the separate existence of these two types of substances based on their qualities. In the language of science, the first type of substance is called conscious (Jiva) and the second type is called unconscious (Ajīva, inert, physical). The Jiva acts with its own emotional and active efforts, while the Ajīva substances act according to nature. They do not have their own personal effort or endeavor in their actions. This difference distinguishes them from each other. The cause of variation: If every substance has its own qualities, then what is the reason for the diversity and strangeness we see? We only see the Jiva mixed with Ajīva. We do not see the pure form of either. This is a question that every philosopher has tried to answer from their own perspective. Every substance's inherent nature and the action that corresponds to it, as well as the substance with similar qualities, is called homogeneous. The nature of that substance... ...involves variation, Ajīva or...

A substance with a nature or action different from or opposite to that of another is called *vijātiya*. When substances with similar qualities come together, no change occurs. However, when substances with opposite qualities come together, they undergo change and are called *bikṛta*. This can be clearly seen through science and medicine. The reaction to the action of *vijātiya* substances is seen in the *rāja* itself. In inanimate substances, contact with *vijātiya* substances also produces change, but because their action occurs naturally according to natural laws, they do not try to react on their own. However, living substances have the special characteristic that, even while coming into contact with *vijātiya* substances, they do not tolerate the contact of these *vijātiya* substances and strive to remove them. They begin to try to remove the *vijātiya* substances that have come into contact with their senses, which are formed by their own contact, and they do not rest until these *vijātiya* substances are removed. The implication is that living beings are affected by contact with *vijātiya* substances, and the contact of *vijātiya* substances is the cause of change. The theoretical implication of this statement is that for a living being, non-living matter is *vijātiya*. When non- living matter comes into contact with a living being, it produces change in the living being. The contact of non-living matter with a living being and the resulting action can be described in philosophical terms as *karma* or other synonymous terms. Various words that denote *karma* The word *karma* is used both in common parlance and in scriptures. Ordinary people use the word *karma* in the sense of work, business, action, etc. in their worldly dealings. In scriptures, the word *karma* is used in various senses. For example, the word *karma* is used for any movement, whether it be of a living being or a non- living being, such as eating, drinking, walking, etc. *Karmakāṇḍī* *Mīmāṃsaka* use the word *karma* in the sense of rituals, sacrifices, etc.

(21) The term "karma" is used in the sense of the fixed duties (actions) of the four varnas (Brahmana, Kshatriya, Vaishya, Shudra) and the four ashramas (Brahmacharya, Grihastha, Vanaprastha, Sanyasa), in the sense of the fruit of the grammarian's work, which falls on the meaning of the Vedic rituals, vows, rules, etc., in the sense of the five symbolic actions of Vaisheshika (utkshepan, etc.), and in the sense of action in the context of counting. The term "karma" is also used in the sense of the cause of rebirth. The term "vand" is used for that. Similar meanings are found in the Jain scriptures for "bhaga," "vasana," "aashya," "dharma-adharma," "ashta-sanskar," "dev," "bhagya." In Jain scriptures, the terms "avidya," "prakriti," "apatram," etc., are found to have similar meanings. I 1 There are many words like "daiva," "bharatra," "punya," "papa," etc., which are common to all philosophies, but the three words "maya," "avidya," and "prakriti" are found in Vedanta philosophy. The root meaning of "vanka" is almost the same as what is called "bhatrakam" in Jain scriptures. The word "apuurva" is found in Mimamsa philosophy. This philosophy believes that the creation of non-existent things happens in the material world according to the past karma of souls. Karma is an independent power that drives the world. When a person performs a yajna or other karma, a power is generated, which is called "apuurva." It is due to this "apuurva" that the fruit of any karma is received in the future at the appropriate time. The word "vasana" is famous in Buddhist philosophy. In the four noble truths of Buddhist philosophy, while explaining the causes of suffering, the four noble truths, it is said that the effect of all the past actions of a human being in the last birth remains in the last stage of life, and according to karma, "sanskaras" are formed. These "sanskaras" are called "vasana," which continue to flow. The word "vasana" is also used in Yoga philosophy as a synonym for karma. There, while explaining the nature of God, it is said that all the beings of the world suffer due to ignorance, ego, desire, attachment-aversion, and clinging.