Navya Kammagantha v2: Karmagrantha Part 2 (Jain eLibrary no. 090240)

In Commemoration of the 25th Nirvana Century of Bhagwan Shri Mahavira Shrimad Devendrasurji Composed 1952 Karmastava, a Karma Granth [Second Part Original, Gathaarth, Vishesharth, Vivechan and Tippani and Parishishta Included Commentary Marudharakesari, Pravartak Muni Shri Mishrimalji Maharaj Editor Shrichand Surana 'Saras' Devkumar Jain Publisher Shri Marudharakesari Sahitya Prakashan Samiti Jodhpur-Vyavara

Editorial . The key to understanding Jainism is the 'Karma Siddhanta'. The soul is the foundation of the entire philosophy and knowledge. And the 'Karma Siddhanta' reveals the mystery of the various states, forms of the soul and its transformations. Therefore, to understand Jainism, it is essential to understand the 'Karma Siddhanta'. . Among the major texts that discuss the Karma Siddhanta, 'Shrimad Devendramoori's Karmagranth' holds a special significance. They occupy a very important place in Jain literature. Even those who are curious about the truth consider the Karmagranths as objects of daily study and self-study, like the Agamas. _ The Sanskrit commentaries on the Karmagranths are very important. There have also been many Gujarati translations of them. The first commentary on the Karmagranths in Hindi was presented by the learned sage, the great scholar, Pt. Sukhlalji. His style is comparative and scholarly. Pt. Sukhlalji's commentary is now almost inaccessible. For some time now, inspiration has been coming from Ashukaviratna Gurudevshri Marudharakesariji M. that the Karmagranths should be presented in a modern style. This editing began with his inspiration and direction. 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, the cooperation of Jain scholars, commentators, and especially the works of Pt. Sukhlalji was received, and the discussion of such a profound text became easily understandable. I express my heartfelt gratitude to all the aforementioned scholars. AL The timely guidance of the venerable Shri Marudhar Kesari Ji M., the inspiration of Shri Rajtamuni Ji and Shri Suknamuni Ji, and the cooperation of the officials of the Sahitya Samiti, especially the heartfelt inspiration and cooperation of the committee's administrator Shri Sujanmalji Sethia, have brought dynamism to the publication and editing of the book. It would be entirely appropriate to accept your heartfelt gratitude. If there are any errors, theoretical mistakes, ambiguities, and printing errors in the discussion, I apologize and expect the wise readers to kindly inform me. Those who help in correcting mistakes and avoiding negligence are commendable. With this request, : Vinil - Shrichand Surana 'Saras'

Illumination One of the primary and creative objectives of the Shri Marudhar Kesari Sahitya Prakashan Samiti is to publish literature related to Jainism and philosophy. The institution's guiding light, the highly revered Shri Marudhar Kesari Ji M., is himself a great scholar, impromptu poet, and an expert in Jain Agamas and philosophy. Under his guidance, the institution's various philanthropic activities are ongoing. Gurudev Shri is a connoisseur and enthusiast of literature. Inspired by him, we have published discourses, biographies, poetry, Agamas, and profound analytical works. Now, we are presenting to scholars and inquisitive readers their long-awaited work, "Karmagranth" with commentary. "Karmagranth" is a great text of Jain philosophy. Its six parts contain a comprehensive analysis of Jain philosophy. Under the guidance of the revered Gurudev, renowned author-editor Shri Shri Chand Ji Surana and his associate Shri Devkumar Ji Jain have jointly edited it beautifully. This grand work has been completed beautifully with the inspiration of the ascetic Shri Rajtamuni Ji and the scholar Shri Suknamuni Ji. We will soon present the complete "Karmagranth" with commentary to readers in other parts. The first part has already reached the hands of readers some time ago. Now this second part is presented before the readers. Minister - Shri Marudhar Kesari Sahitya Prakashan Samiti

Second Edition 'Karmagranth', which comprehensively elucidates 'Karmavada', is a representative text of Jain 'Karma' theory. While publishing it, we imagined that there would be very few readers for such a profound and esoteric subject, hence we printed only a limited number of copies. But the readers embraced this text with great enthusiasm, it was welcomed everywhere. Like the first part, the edition of the second part also got exhausted, and the demand from readers continued. As a result, this new edition of the second part is presented for the service of the readers. Despite the exorbitant cost of paper, printing, etc., no change has been made in its price for the convenience of the readers. - Mantro

Introduction The soul is the foundation of all Jain thought, contemplation, and analysis. 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, perfectly pure, yet it wanders through the world in a state of coldness, ignorance, and impurity. Despite being inherently blissful, it is caught in the cycle of happiness and sorrow. Though eternal and 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 suffering and hardship in the world as a helpless, sorrowful, and impoverished being. What is the reason for this? Jain philosophy, while examining this reason, states that karma is what causes the soul to wander in the world. Karma is the root of birth and death - "Kammam ca jai maranassa mulan" - this statement of Bhagwan Shri Mahavira is absolutely true, a fact. Due to karma, this universe is constantly changing through various cycles of events. While theistic philosophies attribute the diversity of this world and happiness and sorrow to God, Jain philosophy considers karma as the cause of all happiness, sorrow, and the diversity of the world. Karma itself is not an independent force, it is matter, inert. However, when performed by the soul driven by attachment and aversion, it becomes so powerful and potent that it binds the doer in its chains. It even makes the master its servant. This is the extraordinary power of karma. All of our lives and the world around us...

What is this main seed of transformations, Karma? What is its nature? How are its diverse results? This is a very serious subject. Jain philosophy describes Karma in great detail. A very subtle and profound discussion of Karma is found in Jain Agamas and subsequent texts. Because it is in Prakrit and Sanskrit languages, it is for the learned, but it is difficult for the ordinary seeker. Ancient Acharyas have woven together the various forms of Karma theory in chunks, which proves to be a good source of knowledge for the ordinary seeker of truth when memorized. The Karmagranth occupies an important place in the ancient texts of Karma theory. The six parts of Srimad Devendrasur's work are very important. They present a discussion of all Jain philosophy-approved Karmavada, Munasthan, Margana, Jiva, Ajiva, their distinctions and sub-distinctions, etc. The original text is in Prakrit language and many commentaries on it are also famous in Sanskrit. Its discussion is also quite famous in Gujarati. Pandit Sukhlalji, a famous scholar and sage, prepared a discussion on it in Hindi language about 40 years ago. _ Currently, the Hindi discussion of Karmagranth was becoming difficult to obtain, and by this time, the style of discussion had also changed considerably. Many seekers of truth, Munivar and devout Shravaks, had been requesting for many years from the most revered Gurudev Marudhar Kesariji M. Sa. that a new style of discussion and publication of such a vast and serious text like Karmagranth should be done. Only a capable scholar, scholar and great saint like you can accomplish this very laborious and expensive task. Gurudevshri was also attracted to this. The body has become quite old. Even in this, long travels and many institutions

(2) Organizing Programs! In your busy life, you still spend 10-12 hours or more engaged in scriptural study, literary creation, etc. Last year, Gurudevshri resolved to take this work forward. He began writing the *vivechana*. The responsibility for making the *vivechana* beautiful and interesting in terms of language style, etc., and for collecting footnotes, citations from the *Agamas*, writing the introduction, etc., was entrusted to the renowned scholar Shri Shri Chand Ji Surana 'Saras'. Shri Surana Ji is in very close contact with Gurudevshri's literature and thoughts! Under Gurudev's guidance, he has worked very hard to make this scholarly work useful for the general public. This *vivechana* is fulfilling 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. After the first part, this second part is now coming before the public. I am very happy about it. - Sukhan Muni

Introduction The basis for accepting the theory of Karma: Two schools of thought, the view of Karma in the Nivartaka Dharma, differences of opinion among Nivartaka Dharma followers. ## Table of Contents The outline of Karma elements in Jain philosophy, the purpose of composing the second Karma text, the style of subject description, a brief discussion of the Gunasthanas, the basis of the Gunasthanas order, discussion of Gunasthanas in other texts, the subject division of the text and the basis of its composition. ## Chapter 1 Invocation (Praise), indication of the subject discussed in the text, discussion of Bandha, Udaya, Udirana and Satya, the characteristics of Gunasthanas. ## Verse 2 Names of the Gunasthanas, arrangement of the Gunasthanas, definition of the Gunasthanas.

Mithyatva Gunasthan, Saasvadan Gunasthan ## Process of Obtaining Aupashamik Samyaktvam (11) ## Mixed Gunasthan, Avirast Samyagdristi Gunasthan ## Deshavirast Gunasthan ## Pramattasanyat Gunasthan ## Apramattasanyat Gunasthan, Nivrittibhadar Gunasthan ## Anivritti Gunasthan ## Sukshmasampray Gunasthan ## Upashant-Kashaya-Vitrag Chhadyasth Gunasthan ## Kshina-Kashaya-Vitrag Chhadmasth Gunasthan ## Sayogikevali Gunasthan ## Ayogikevali Gunasthan ## Indication of the Eternal, Non-Eternal, etc. of the Gunasthanas ## Gatha 3 ## The Characteristic of Bandha ## Generally, the Indication of the Number of Bandha- Yogya Prakrutis and the Cause ## Bandha Prakrutis in Mithyatva Gunasthan ## Gatha 4 ## Names of Bandha-Vicchhinna Prakrutis in Mithyatva Gunasthan, Bandha- Yogya Prakrutis in Saasvadan Gunasthan ## Gatha 5 ## Names of Bandha-Vicchhinna Prakrutis in Saasvadan Gunasthan, 11 15 16 20 22 24 26 27 28 30 35 35 36 41 43 45 46-54 50 51 53 54-56 54 56 56-58 56

The number of Bandha-yogya (bondable) Prakṛtis (natures) in Miśraguṇa-sthāna (mixed-quality state) The reason for the decrease in the number of Bandha-yogya Prakṛtis in Miśraguṇa-sthāna is 58 Māma 6 The number of Bandha-yogya Prakṛtis in Avirata-samyagdṛṣṭi-guṇa-sthāna (state of uninterrupted right vision) The reason for the increase in the number of Bandha-yogya Prakṛtis in Avirata-samyagdṛṣṭi- guṇa-sthāna is the number of Bandha-yogya Prakṛtis in Deśavira-guṇa-sthāna (state of non-attachment to the world) The names of Bandha-vicchinna (bond- severed) Prakṛtis in Deśavira-guṇa-sthāna The number of Bandha-yogya Prakṛtis in Pramatta-saṁgata-guṇa-sthāna (state of heedless conduct) is 61 Gāma 7, 62-64 The names of Bandha-vicchinna Prakṛtis in Pramatta-saṁyata-guṇa-sthāna (state of heedless restraint) The number of Bandha-yogya Prakṛtis in Apramatta-saṁyata- guṇa-sthāna (state of heedful restraint) is 63 Explanation of the difference in the number of Bandha-yogya Prakṛtis in Apramatta-saṁyata-guṇa-sthāna is in Gāthā 6, 10, 11 The number of Bandha-yogya Prakṛtis in Apūrva-karaṇa-guṇa-sthāna (state of non-creation of new karma) is 66 The number and names of 66 Bandha- vicchinna Prakṛtis in the seven parts of Apūrva-karaṇa-guṇa-sthāna The number of Bandha-yogya Prakṛtis in Anivṛtti-bādhara-guṇa-sthāna (state of non-obstruction of liberation) is 65 The number and order of 67 Bandha-vicchinna Prakṛtis in the five parts of Anivṛtti-bādhara-guṇa-sthāna The number of Bandha-yogya Prakṛtis in Sūkṣma-saṁparāya-guṇa-sthāna (state of subtle perception) is 68 Gāthā 12 The names of Bandha Prakṛtis in Sūkṣma-saṁparāya-guṇa-sthāna

(13) Upaśāntamoha, Kṣīṇamoha, Sayogikevalī Bandhayogya Prakṛti and Kāraṇa Ayogakevalī Guṇasthāna Gāthā 13 Udaya and Udīraṇa's Lakṣaṇa Guṇasthāna Abandha and its Kāraṇa In Generally, the number of Udayayogya Prakṛtis and Kāraṇa in Mithyātva Guṇasthāna Udayayogya Prakṛtis Nāma 14 15 16, 17 In Mithyātva Guṇasthāna Udayavicchinnā Prakṛtis in Sāsāvadana Guṇasthāna Udayayogya Prakṛtis and Kāraṇa in Sāsāvadana Guṇasthāna Udayavicchinnā Prakṛtis in Miśra Guṇasthāna Udayayogya Prakṛtis Māthā 15, 16 In Aviraṭ Samyagdṛṣṭi Guṇasthāna Udayayogya Prakṛtis in Deśaviraṭ Guṇasthāna Udayayogya Prakṛtis' number and Kāraṇa In Deśaviraṭ Guṇasthāna Udayavicchinnā Prakṛtis in Pramattaviraṭ and Apramattaviraṭ Guṇasthāna Udayayogya Prakṛtis In Apūrvakaraṇa Guṇasthāna Udayayogya Prakṛtis in Anivṛttikaraṇa Guṇasthāna Udayayogya Prakṛtis in Sūkṣmasampārāya Guṇasthāna Udayayogya Prakṛtis in Upaśānta Moha Guṇasthāna Udayayogya Prakṛtis Mādā 20 In Kṣīṇamoha Guṇasthāna Udayayogya Prakṛtis in Sayogikevalī Guṇasthāna Udayayogya Prakṛtis 06. 190 72-73 73 74 75 76-7 77 78 7 80 81 82 82 85 8760 Dad 86 60 60 61-63 *? 62

66 Mama 21, 22 63-66 ' 'Sayogikevali Gunasthan in Udayavichchhinna Prakrutiyaan Ayogikevali Gunasthan in Udayayogya Prakrutiyaan Gatha 23, 24 66 66 _ Uday and Udirana Prakrutiyaan in Asamanata ka Karan 16 Maya 25 66-105 Satya ka Lakshana Satya Prakrutiyaan ki Sankhya aur Karan 102 Mithyatya se Upashantakshay Gunasthan tak Samanya se Satya Yogya Prakrutiyaan v Karan Gaya 26 105-..-107 Aviratsamyagdristi se Upashantamoh Gunasthan tak Upashamasheni adi ki Apeksha Satya Yogya Prakrutiyaan 107 Makha o 107-111 Kshapakashreni ki Apeksha Sana Yogya Prakrutiyaan ka Kathana v Karan 108 Gatha 28, 26 111-113 · Kshapakashreni ki Apeksha Anivritibadar Gunasthan ke Dusre se Nauven Bhag tak Prakrutiyaan ki Satya 112 Gatha 30 114 -116 Sukshmasampray and Kshinamoha Gunasthan in Satya Prakrutiyaan Mama 31, 32, 33 116-120 Sayogikevali, Ayogikevali Gunasthan ki Satya Prakrutiyaan

120–122 120 122-215 125 162 176 Nana 34 Fourteen Mupasyas in which the fairies are destroyed Alternative Conclusion Appendix Explanation of Karma Bandha, Udaya and Satya, Time Calculation. Jain Perspective Comparative Opinion Bandhayantra Udayayantra Udiranayantra Sanayantra Gunasthan-Bandhadi Vishayak Yantra Udaya Avinavaavi Prakritis ka Varnaan Karma Prakritis ka Bandhanimittak Varnaan Gunasthanon mein Karmaprakriliyon ke Bandha, Udaya, Udirana Satya ka Varnaan 150 182 183 18 186 194-195 167 017

According to the Harga Siddhanta, the basis of acceptance is Dharma, Artha, Kama and Moksha, these four Purusharthas. Many thinkers have expressed their views on these from their own perspectives. Those who consider this visible world to be the only reality, they considered Artha and Kama Purusharthas as the main ones and set the goal of life as acquiring wealth in some way or the other. Therefore, they were not bound to accept any principle, nor were they eager to accept any principle that would lead to good or bad, rebirth or attainment of the afterlife. This side became known as the Charvaka Darshan tradition, whose sole aim is: "Live happily as long as you live, drink after taking a loan. Where is the return of the body that has been reduced to ashes?" But along with this, there has been and still is a widespread thought that accepts another superior or inferior realm beyond the visible world, the existence of rebirth after death. Therefore, Dharma and Moksha Purusharthas were also accepted. Happiness in the afterlife and rebirth is not possible without accepting Dharma and Moksha Purusharthas. Its meaning is that "if there are no Karmas, then the relationship of birth-rebirth, this world and the afterlife cannot be properly established. Therefore, the concept of rebirth...

(18) The belief in karma is the basis of the karmic system. Those who hold this belief are called reincarnationists. Two schools of thought on the theory of karma: There are two schools of thought among these karma theorists. One school of thought is that rebirth and the afterlife are inevitable as a result of karma, but for a superior world and a superior birth, karma must also be superior. Their conception of a superior world is limited to heaven. They believe in the three goals of life: dharma, artha, and kama. In their view, moksha has no place as a goal of life. Therefore, they are called tripurushartha-vadis. The essence of these tripurushartha-vadi thinkers is that the fruit of good deeds is heaven and the fruit of bad deeds is hell, etc. This dharma and adharma are called punya-papa or adrishta, and through them the cycle of birth-rebirth, heaven-hell continues. Its destruction is not possible, but it is possible that if one wants to attain a superior world and superior happiness, then one should perform the dharma purushartha. Adharma-papa is to be avoided and dharma-punya is to be adopted. Their belief in dharma and adharma is that socially acceptable good conduct is dharma and reprehensible conduct is adharma. Therefore, one should behave in a refined manner for the sake of social order. This school of thought became famous by the name of pravartanadharma. Wherever pravartanadharma is mentioned, it is indicative of the views of these tripurushartha-vadi thinkers. They are known as Brahman-marg, Mimamsaka or Karmakandi. On the contrary, the views of the other supporters of the karma- tattva-vadis are stated...

This is fundamentally different from the proponents of *pravratak dharma* and *tripurushartha*. They believe that karma is indeed the cause of rebirth. By performing righteous and prescribed actions (deeds), one can attain heaven. But being content with attaining heaven is not the goal of the soul, nor is it the fulfillment of the soul's purpose. Where is the attainment of the soul's independent, pure form in this? Therefore, for the attainment of the self-nature and the fulfillment of the purpose, *dharma-punya* is as objectionable as *adharma-papa*. According to them, the fourth *moksha* purpose is independent, and *moksha* is the only goal of the soul. For *moksha*, both *punya-rupa* and *papa-rupa* karma are necessary. Not only that, *diyi* cannot be destroyed. Karma can be destroyed by effort. This ideology became known as *nivartak dharma*. Its vision is not limited to the social system, but is primarily individualistic (self-developmental). An individual can achieve the ultimate goal by developing himself through his own efforts. The *nivartak dharma* view on karma According to the *nivartak dharma* view, ultimate karma cessation is possible, and it is possible only through the efforts of the soul itself. Indicating the root cause of the origin of karma, it is said that the root cause of *dharma-punya* and *adharma-papa* is not the prevailing social tendencies- rejections, prohibitions, but ignorance and attachment-aversion. No matter how righteous the social behavior may be, if it is based on ignorance and attachment-aversion, it will give rise to *adharma*. This distinction between *punya* and *papa* is for those who have a gross vision. In reality, *punya* and *papa*, being based on ignorance and attachment-aversion, are *adharma* and objectionable. Therefore, self-independence

For the ignorant and the society-prescribed customs based on attachment and aversion are also to be abandoned like the sinful karmas rooted in adharma, and their eradication is essential. When the Nivartaka Dharmavadis accepted the eradication of karma and liberation as the main purushartha, it became necessary to determine the causes that eradicate karma and lead to liberation. Therefore, since the tendency towards karma is born out of ignorance and attachment- aversion, the main remedy for its complete eradication was considered to be Samyagjnana, which is opposed to ignorance, and Samabhava (Samyakcharitra), which is opposed to attachment-aversion, and these were considered as the means. Swadhyaya, tapas, dhyana, etc. were accepted as aids to Samyagjnana and Samyama. When the Nivartaka Dharmavadis deeply contemplated the nature of liberation and the means of attaining it, they also had to contemplate the karma tattva. They also defined karma, its divisions, and the definitions of its divisions. They classified karmas from the perspective of cause and effect. They discussed their power to bear fruit, their time limits, etc. They also considered the mutual relationship of karmas, the power of the soul, etc., and systematically discussed everything else that was necessary in this regard. In this way, the systematic contemplation of the Nivartaka Dharmavadis on the subject of karma led to the creation of a good karma shastra. The difference of opinion among the Nivartaka Dharmavadis regarding the karma theory is that their general opinion is that by destroying the root of karma in some way or the other, one should attain that state from which one does not return to the cycle of birth and death.

(21) Having attained the ultimate cessation of karmas, the soul, free from all attachments, attains the supreme state. However, due to different processes of philosophical inquiry, variations are observed in the understanding of these principles. There are mainly three types: (1) Atomistic, (2) Principalist, and (3) Atomistic with an element of the Principal. Among these, the Atomistic view, while advocating for liberation, is not as opposed to the Dharma of Conduct as the second and third types of thinkers. This view became known as the Nyaya-Vaisheshika philosophy. The second view is the Principalist. This view, advocating for the ultimate cessation of karmas, considers the Dharma of Conduct as undesirable. This view is known as the Samkhya-Yoga philosophy. Based on the role of this philosophy, the Vedanta philosophy and the path of renunciation gained prominence. The third view is that of the Atomistic with an element of the Principal. This view, like the second, is fundamentally opposed to the Dharma of Conduct and is known as Jain philosophy. Buddhist philosophy is also considered opposed to the Dharma of Conduct, but it is considered a later development, a blend of the second and third views. While Buddhist and Samkhya philosophies have considered the principle of karma, they later focused their thought on the path of meditation, leading to a one-sided perspective. As a result, their contribution to the literature on karma is negligible, and what exists does not contribute to the development of thought. However, Jain thinkers, like their contemplation on other subjects, have also deeply explored the principle of karma.

(22) Through deep thought and subtle contemplation, Indian philosophy has made a great contribution that is unique and unparalleled in itself. The framework of karma in Jain philosophy, while outlining the characteristics of karma, its divisions, and sub-divisions, considers three stages for each karma: bondage, existence, and fruition. These stages of karma are also described in other philosophies. They call bondage 'kriyaman', existence 'mantrit', and fruition 'prarabdh'. However, the way Jain philosophy explains the different experiential states of the embodied soul through eight karmas, including jnanavarniya, and their sub-divisions, is not found in other philosophies. Even in Patanjali's philosophy, karma is categorized into three types of consequences: jati (birth), ayu (lifespan), and bhog (enjoyment). But compared to Jain philosophy's views on karma, this description appears unclear and insignificant. Jain philosophy clearly defines the nature of the soul and karma, explaining how karma is connected to the soul, its causes, the reasons for the development of different powers in karma, the duration of the connection between the soul and karma, its minimum and maximum time limits, the duration for which karma can bear fruit, whether the time for karma to bear fruit can be changed, and if so, what self- transformations are necessary for it. What self-transformations can transform the intensity of karma from strong to weak and vice versa? How is the inherently pure soul stained by the influence of karma, and why does the soul not deviate from its nature even when covered by the veils of karma? These are some of the questions about the bondage, existence, and...

(23) A detailed and comprehensive explanation of the countless questions arising from the concept of *udaya* (arising) is provided in Jain Karma literature. Jain Karma Shastra describes various stages of karma, generally categorized as *bandha* (binding), *satta* (existence), *udaya* (arising), *udirana* (stimulation), *udvartana* (ascent), *apvartana* (descent), *sankramaṇa* (transition), *upashmana* (mitigation), *nidhatti* (destruction), *nikachan* (extraction), and *abada* (unhindered). This classification comprehensively explains the power of karma and the soul's capacity, enabling it to break free from the cycle of birth and death and attain its true nature. Classification of Differences Based on the aforementioned concise outline of Jain philosophy on karma, the discussion reveals the progression of the soul's power, demonstrating the gradual decline of *bandha*, *satta*, and *udaya* stages of karma due to the soul's purity. Now, we delve into the "Karmastava" (second Karma text). This text primarily focuses on the soul's increasing progress along this path of development. The purpose of composing the second Karma text is to elaborate on the soul's capacity for *bandha*, *udaya*, and *udirana* of karma, while the first Karma text, "Karmavipak," outlined the fundamental and derived natures of karma and their *bandha*, *udaya*, *udirana*, and *satta* potential. Style of Subject Description There are countless beings in the world. Therefore, it is impossible to illustrate the capacity for *bandha* and other aspects of karma based on a single individual.