Navya Kammagantha v3: Karmagrantha Part 3 (Jain eLibrary no. 090241)

Srimad Devendrasuri Virachit 2155 Bandhaswamitva Namak Karmagranth Hitiya Bhag [Bhool, Gatyarth, Vishesharth, Vivechan Evam Tipyan Tatha Anek Parisishta Thuts] Sthakhyakar Mahadharakesari, Pravartak Muni Shri Mishrimal Ji Maharaj Sampadak Shrichand Sugna 'Saras' Devkumar Jain Prakashk Shri Marudharakesari Sahitya Prakashan Samiti _ Jodhpur Thavar

3 Illumination [First Edition] Shri Kesari Sahitya Prakashan Samiti One of the primary and creative objectives of the Kesari Sahitya Prakashan Samiti is to publish literature related to Jainism and Daman. The institution's guide, the highly revered Shri Marudhar Kesariji Maharaj, is himself a great scholar, poet, and master of Jain Agamas and Daman. Under his guidance, the institution's various philanthropic activities are ongoing. Gurudevshri is also a connoisseur of literature and a visionary. Inspired by him, we have published discourses, biographies, poetry, Agamas, and profound analytical works. Now, we are presenting his long-awaited work, "Karmagranth Vivechan," to scholars and discerning readers. Karmagranth is a great text of Jain philosophy. It encompasses a comprehensive analysis of Jain metaphysics. Under the guidance of the revered Gurudevshri, renowned author-editor Shriyut Shrichandji Surana and his associate Shri Devkumarji Jain have jointly edited this work beautifully. With the inspiration of the ascetic Shri Rajtamuni Ji and the scholar Shri Suknamuni Ji, this grand project is being completed in a timely and beautiful manner. The sponsorship of this book is being provided by Shriman Stria Ji Mohanlalji Sethia, Mysore, and Shriman Seth Merumal Ji Rofa, Secunderabad. We express our heartfelt gratitude to all scholars, monks, and supportive generous householders and hope that we will soon present the complete Karma Vivechan to readers in other parts of the book. The first and second parts have already reached the hands of readers some time ago. Scholars and readers have welcomed them. Now, this third part is being presented to the readers. X Humble Servant, Secretary Shri Kesari Sahitya Prakashan Samiti

TWIMorpawanpan Prakashkiya The second edition of the Karmagranth, Part 3, was published in 1965. The entire stock of Parts 1, 2, and 3 was exhausted in these five years, and the demand from readers continues unabated. Seeing the utility of the book and the interest of the readers, the committee had already undertaken the reprinting of Parts 1 and 2. Now, Part 3, in its second edition, is presented for the service of the readers. In this edition, most of the printing errors have been corrected, and some revisions and additions have also been made. Due to the rising inflation, the cost of printing the book has increased considerably, yet we have maintained the same old price. In the printing of this edition, Shriman Jalmal Chandji Bafna (Bhopalgarh) has generously provided full financial assistance. He himself is a devout Jain and a righteous person. He has a deep understanding of Tattvajnan. His entire family is very noble and cultured. We express our heartfelt gratitude for the generous donation you have given to the institution's literature. Vinay, Mantri, Shri Manohar Kesari Sahitya Prakashan Samiti

Editorial The key to understanding Jain philosophy is the 'Karma Siddhanta'. It is certain that the foundation of the entire philosophy and knowledge is the soul and the discussion of the various states and forms of the soul, and the 'Karma Siddhanta' reveals the mystery of its transformations. Therefore, to understand Jain philosophy, 'Karma Siddhanta' is essential. The major texts that discuss 'Karma Siddhanta' include 'Shrimad Devendrasuri Rachit Karma'. These hold a special significance. They occupy a very important place in Jain literature. Those seeking knowledge consider Karma as a subject of daily study and self-study, like fire. The Sanskrit commentaries on Karma texts are very important. There are also many Gujarati translations of these. The first discussion of Karma texts in Hindi was presented by the wise and learned scholar, Mahakshak Pandit Sukhlalji. His comparison is both comparative and scholarly. Pandit Sukhlalji's essay is now almost inaccessible. For some time, there has been inspiration from Ashukavi Ratna Gurudevshri Marudharakesariji Maharaj to present a modern discussion of Karma texts. This editing began with his inspiration and guidance. With the inspiration of Vidya Vinod Shri Sumuniji, this work progressed rapidly. With the help of Shri Devkumarji Jain, the work became ready to take shape in a short time. This editing work has received the support of ancient text writers, commentators, discussants, and especially the works of Pandit Sukhlalji.

And thus, the contemplation of such profound others has become comprehensible. I express my gratitude with boundless appreciation to all the learned scholars. The timely guidance of the invincible Shri Marudharakesari Ji M., the inspiration of Shri Rajtamuni Ji and Shri Sukhanamuni Ji, and the cooperation of the officials of the Sahitya Samiti, especially the heartfelt inspiration and cooperation of the Samiti's administrator Shri Subhanmal Ji Sethia, have brought dynamism to the editing and publication of the book. I accept this with heartfelt gratitude, and it will be truly fitting. If there are any errors, semantic mistakes, ambiguities, or impurities in printing, etc., in the contemplation, I humbly apologize and request the readers with discerning minds to kindly point them out and forgive me. Those who help in correcting errors and avoiding mistakes are commendable. - With this request, Humble ... Shriman Sukrana 'Saras'

The Ātmā is the foundation of all the thinking, contemplation, and analysis of Jain philosophy. The Ātmā is an all-pervading, independent power. It is the creator of its own happiness and sorrow, and it is also the one who experiences the fruits of its actions. The Ātmā is inherently pure, but it is wandering in the world in an impure state, embodied with the body. Even though it is inherently blissful, it is being ground down by happiness and sorrow. Even though it is immortal, it is flowing in the stream of birth and death. The Ātmā, which is supremely powerful, is also experiencing suffering and pain in the world in the form of poverty, misery, and suffering. What is the reason for this? Jain philosophy, while analyzing this reason, says that karma is what makes the Ātmā wander in the world. Karma is the root of birth and death. "Karma is the root of death" - 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 have attributed the cause of this world's diversity and happiness and sorrow to God, Jain philosophy has attributed the cause of all happiness and sorrow and the world's diversity primarily to the jīva and its main helper, karma. Karma is not an independent power; it is itself pudgala, inert. But when karma is performed by the Ātmā due to attachment and aversion, it becomes so powerful and potent that it binds the doer in its own bondage. It makes the master dance like a servant. This is the strange power of karma. What is this karma, the main seed of all the changes in our life and the world? What is its nature? How do its methods and results occur? This is a very serious subject.

Karma is described in great detail in Jainism. A very subtle and profound examination of karma is found in the Jain Agamas and subsequent texts. It is written in Prakrit and Sanskrit, making it accessible but difficult for the average seeker to understand. Ancient Acharyas have described the various forms of karma theory in brief, which proves to be a good source of knowledge for the average seeker of truth when memorized. The Karmagranth holds an important place in the ancient texts of the Jain faith. The five parts of this work, written by Shrimad Devendrasur, are extremely important. They present a discussion of all Jain philosophy, including karma theory, gunasthan, maganna, jiva, and ajiva, along with their various distinctions. The text is in complex Prakrit and has many famous commentaries in Sanskrit. It is also well-known in Gujarati. A commentary on it in Hindi was prepared by the famous scholar Pt. Sukhlalji about 40 years ago. Currently, a Hindi commentary on the Karmagranth was available. Then, there was a significant change in the way it was being studied. Many learned monks and lay devotees had been requesting for years that a work as vast and profound as the Karmagranth should be re-interpreted and published in a new way. Only a capable scholar like you, a great saint and master of the scriptures, could undertake this extremely laborious and expensive task. There was also a desire for this. The body has become quite old. Even now, you spend more than 10-12 hours a day engaged in scriptural study, literary creation, and other activities. Last year, Suredevatri resolved to take this work forward. She began writing the commentary. The responsibility for making the language of the commentary beautiful and engaging, collecting footnotes and quotations from the Agamas, writing the introduction, and other tasks was entrusted to the renowned scholar Shriyut Shrichand Gurana.

Shri Muranaji Gurudevshri is in very close contact with the literature and the vices. Under the guidance of Bhurudeva, he has prepared this Visapuu, which is useful for the common people, with great effort. This Vivēcan is fulfilling the long-standing lack of Shaka. At the same time, the society is getting a cultural and philosophical treasure in the form of a treasure, which is a matter of great satisfaction. I have a special interest in this subject? I have been inspiring Gurudev and the editor brothers from time to time to fulfill this. After the first and second parts, this third part is in front of the public. I am very happy about it. It has been reported that the first two parts have been liked by the inquisitive readers and have been helpful in their self-knowledge. Hopefully, like the first and second parts, this third part will also be more useful in increasing knowledge. ...-Sukan Muni

Proposal Characteristics of *Margna* due to *Fafe* Diversity of the World: Jain Perspective Utility of the Knowledge of *Bandhasvamitva* in *Margna* Text Introduction Verse 1 Auspiciousness and *Kevica* Explanation of *Margna* Difference between *Margna* and *Gunasthan* Names and Characteristics of *Margna* Number and Names of *Ma* Subdivisions Number of *Gunasthan* in *Margna* Verse 13 Index Collection of Useful Nature for Indication Verse 4 *Bandhasvamitva* of General Hellish Existence Verse 5 *Bandhasvamitva* of *Ratnaprabha* etc. *Sarakavaya* *Bandhasvamitva* of *Pankaprabha* etc. Hell 15 • our the eve o 16 21 26 30 10 1-11 1 1 k 6 Page 1113 11. Page 13-16 1 10 1721 1 20

Gama 6,7 Mahalam Prabha Naraka's Bandhaswamitva Swamitva Paryapt Tirya's Gandha Paryapt Tirya's from the second to the fifth Gunasthan's Bandh Swamitva Gan Swamitva Paryapt Manushya's Aparyapt Tirya, Manushya's Bandhaswamitva Gatha 10 (12) Devagati and Kapatrik's Bandyaswamitva Bhavan Patibhik's Swamitva Gaya 11 ereKumar Adi Kalpas' Bat Kalp se Navvek tak ka afte Anuttar Vimanwasi Devas' Swamitva Ekodriya, Vikal Tray and Prithvi, Jal, Vanaspati Kay's Bamb tarfara Matha 13 Gatha 14 Panchendriya fferent Man, Vachan, Audarika's Swamitva Kay's Swamitva affa Dhru 21-27 12 25 Pru 27-30. Gatha 12 Ekendriya Adi's Sasadan Gunasthan mein Bandhaswamitva and Matantar aarfrefer Kayayog's Swamitva * Pru 30-35 as C 34 Pru 35-38 36 67 Pru 38-42 36 4 4 042-46 43 Pru 06-46 47 63 Tu 10 4 - 54 Pu

d 4 Gama 15 Audarikāmadhya Kāyayoga Kā Chautha, Terahvaṁ Muṇasthāna Kā Bandhasvāmitva Kāmaēṇ Kāpayoga Kā Bandhasvāmitva Āhārak Kāyayoga Nik Kā Bandhasvāmitva Gāṇā 16 10 62-66 Bankiya Kāyayoga Kā Bandhasvāmitva Vaikriyāmaya Kāyayoga Kā Bandhasvāmitva Chamārgaṇā Kā Bandasvāmitva Anantānubandhī Kaṣāyachatushk Kā Bandhasvāmitva Apratyākhyānāvaraṇa Pāyachatushk Kā Indhasvāmitva Pratyāsmanāvaraṇa Kaṣāyachatushk Kā Bannasvāmitva Kāpayamārgaṇā Kā Sāmānya Bandha-svāmitva Gāthā 17 Sanjvalana Kaṣāyachatushk Kā Bandhasvāmitva Avirata Kā Ananasvāmitva Ajñānayik Kā Balasvāmitva Vakṣadarṇana. Adarśana Kā Bandhasvāmitva Khānābidha Kā Anāmira Pra. 73-74 Manaḥparyāya Jñāna Kā. Badhasvāmitva Sāmāyik, Dhopastānīcha Dhāriṇ Kā Bandhasvāṣirat Parihāra Viśuddhi Sanyama Kā Bandhasvāmisatra Kaivalyaśāna Bana Kā Bandhasvāmitva 74 Mati, Śruta Va Adhiddhīk Kā Bandhasvāmitva Gāthā 11 Pṛ. 7 Japalam Samyaktava Kā Bandhasmābhīsvā.

(14) Kshayopaśamika Samyaktvā kā Bandhasvāmitva arfe rate kā Svāmitva feerefore, traarishra, Sūkṣmaparāya Cāritra kā Samdha Svāfica Āhārak Jīvōṁ kā Bandhasyāmi Gāthā 20 Upaśama Samyaktvā kī Viśeṣatā Gāya 21, 22 eerMāgaṁgaṇā hā Asvasvābhisya Gāthā 23 Bhavya, Abhavya, Saṁśī, Asī Māgaṁgaṇāōṁ et waterfere Svāmitva Anāhāranā kā Gāya 24 Yāōṁ meṁ Guṇasthāna Grantha kī Samāpti kā Saṁketa Pariśiṣṭa 78 78 • Jain Karmasāhitya kā Saṁkṣipta Paricaya • Karmagrantha Bhāga 1 se 3 tak kī Mūla Gāvāyeṁ ● Saṁkṣipta Śabdakōṣa vK & Pṛ. 1-64 82 Pṛ. 64-65 84 Pṛ. 65-66 6. 5 6 50 66- 101 16 101 Pu. 103-236 ● Māgaṁgaṇāōṁ meṁ Udaya Udīraṇā Sattās vāmitva 105 ● Mārgēṇāōṁ meṁ Bandha, Udaya, Sattās vāmitva frees Digambar 130 Sāhitya kā Dha • Vetāṁbara-Disambara Karmasāhitya ke Samāna Asamāna Mantavy ● Māgaṁgaṇāōṁ meṁ Bandhasvāmitva Pradarśaka Yantra 157 160 163 206 522

Proposal No. In the scriptures of karma, the concepts of *Jiva-sthana* (abode of the soul), *Margana-sthana* (path of the soul), and *Guna-sthana* (state of the soul) are explained. These three categories are a detailed examination of the variations of worldly beings, their *Vikas* (evolution), *Sukha* (happiness), and *Dukha* (suffering) in the form of *Kava* (covering). *Jiva-sthana* describes the physical forms and types of worldly beings, ranging from the dense karmic state of the soul in various *Guna-sthana* (states of qualities) to the ultimate pure development, the radiant and supreme state. *Margana-sthana* classifies the soul's external (physical) and internal (spiritual) states, outlining their diverse variations. From this perspective, *Margana-sthana* acts as a middle ground (threshold) similar to the *Kshepaka Nyaya* (theory of projection), encompassing both the physical aspects of *Abasthana* (state) and the spiritual aspects of *Guna-sthana*. Furthermore, *Margana-sthana* has a unique characteristic. While *Jiva-sthana* only describes the types and variations of beings, and *Guna-sthana* informs about the sequential development of the soul through karmic states, they are not interconnected. They are *Krama-bhavi* (sequential). However, *Margana-sthana* is *Saha-bhavi* (co-existent). It is connected to both *Jiva-sthana* and *Guna- sthana*. Beings with both types of characteristics are inevitably included in some *Margana-sthana*. ## My Time In the world, there are countless beings. Their external and internal lives exhibit a variety of peculiarities, differences, and complexities. There is diversity in their physical forms, shapes, colors, sensory organs, movements, actions, thoughts, and *Sukha* and *Dukha*. Each being is distinct from the other.

It is evident. This difference is so great that it appears to be an amazing museum (treasure house) of all the differences in the seed race. The diversity of the living world is so immense that even people of the same species cannot be compared to each other. Let us look at our human race itself. We have similar hands, feet, etc., but the form is not the same, some are tall, some are short, some are fair complexioned, some are dark complexioned, etc. This is the difference in physical appearance, but consider the difference in mental appearance, some have dull intelligence and some have sharp intelligence, and there are many types of variations between them. We see these kinds of other differences every day. We experience them as one. There is a plethora of differences even within a species, so how can it be possible to understand the vast differences that exist in other animals, birds, gods, and hellish beings? Nevertheless, all the spiritualists have classified these infinite differences as a path, calling it a path characteristic..... The living beings existing in the Jithanas and Gunasthanas are called Margana by the emotions or synonyms by which they are traced or lost. _ To make this work of declaration simple and systematic, fourteen divisions of Margana Sthana have been made and these fourteen divisions also have subsequent divisions. Their names and subsequent differences, names etc. are given in this other place in this other place, in which all the infinite differences related to the life and maternal life of all living beings are classified. In this third Karmagrantha, the bondage of bondage is discussed based on the Gunasthanas based on the Manas, i.e. how many Gunasthanas are possible in which Manas and the abilities of Karmabandha in those Marganavarti beings according to the division of Gunasthanas are discussed. ....... The reason for this is that the differences, diversities existing in the Jithas,

What is the cause? To solve the question of 'what', different philosophers and thinkers have presented their own views and arguments, which are hinted at in the following verse from the Shvetashvatara Upanishad 19... "Time, nature, destiny, chance, the elements like earth, and the Purusha (soul) - these are the causes of diversity. The soul experiences happiness and sorrow due to these causes. It is not the soul itself. In the same way, other thinkers have presented their own perspectives. If these different views are compiled, a great treatise can be prepared. But here, without going into detail, we will briefly discuss the following views on causes... 1. Time, 2. Nature, 3. Destiny, 4. Chance, 5. Effort, 6. Purusha (God). All these views contradict each other and claim to be the sole cause of action. Their perspectives are as follows: Kalavada - This philosophy considers time as the primary cause. This philosophy states that every action in the world is happening due to the influence of time. Without time, nature, effort, etc. can do nothing. A person performs a good or bad deed, but its fruit is not received at that time. When the right time comes, its good or bad (auspicious-inauspicious) fruit is received. In time, the sun shines and in winter, it is cold. Similarly, a person cannot do anything on their own, but when the time comes, all actions happen as they should. This is all the glory of time. The perspective of Kalavada is: "Time ripens all beings, time destroys all beings. Time comes to those who are asleep, time is very difficult to overcome." 1. Mahabharata 1.24

It is Time that creates and destroys the world of beings. Due to the influence of Time, the population expands and contracts. Even when everyone is asleep, Time remains awake. Therefore, Time, the destroyer, is the root cause of the strangeness, diversity, and joys and sorrows of this world. The doctrine of Svabhavad-Svabhashabada has a unique perspective. It has its own principles! It states that whatever actions are happening in the world are happening due to the influence of their own nature. Without nature, Time, destiny, etc. ... can do nothing. The mango seed has the nature of becoming a mango tree, therefore, a mango tree and fruit are obtained from it, and the neem seed has the nature of becoming a neem tree. Why is neem bitter and sugarcane sweet? The reason is the nature present in them. The following quote is useful for understanding the ideas of Svabhavad: "The sharpness of thorns, the diversity of feathers in birds, etc. are all due to nature. No other reason for the creation of this world is visible. It is natural - it is inherent, there is no contribution of any other effort in it." Niyativad considers the immutable laws of nature as destiny. Niyativad says that whatever is destined to happen at a particular time, happens. The sun will rise from the east, the lotus will be born in water, cows, bulls, etc. animals will have four legs and humans will have two hands, two feet. Why does this happen? The only reason is that it is destined to be so. Makkhali Gosala was a follower of this Niyativad. He believed that there is no cause, no reason for the birth, etc. of beings, without reason, without cause, beings experience joy, sorrow, and suffering. 1. Sumamtam Tika

The text discusses different philosophical perspectives on the nature of destiny and free will. Determinism (Niaitivad): The text cites the *Suchakritanga Tika* 1/1/2, which states that whatever good or bad is destined for humans, it will inevitably happen. No matter how much effort one puts in, what is not meant to be will not happen, and what is meant to be cannot be stopped. All beings have a predetermined destiny, and they will experience it according to their situation. Chance (Yadrichchavad): This perspective is used when the cause-and-effect relationship is not clear. It suggests that events happen randomly, without a clear connection to prior actions. This view implies a sense of indifference, where there is no opportunity to consider cause and effect. Effort (Purusharthavad): This philosophy emphasizes the importance of effort and action in shaping one's destiny. It argues that every action in the world requires effort, and without it, nothing can be achieved. All progress in the world is a result of effort. For example, if one is hungry, they must make an effort to find food; simply thinking about it will not satisfy the hunger. While objects have their own inherent nature, their manifestation requires effort. The text quotes, "Do effort, do effort, for the sake of happiness." Theism (Purushvad-Ishwarvad): This is the most prominent view, which emphasizes the role of God. The text mentions that the other philosophies are limited in their scope of thinking. The text also references the *Majjhima Nikaya* 2/3.6, which describes determinism.

Limited and becoming particularly influential in theism, it became extinct in a way and God was primarily considered the cause of this bock-variety and the happiness and sorrow of the living beings. Purushkar - Generally, man is the doer, destroyer and creator of this world - this opinion is called Purushavaak. There are two thoughts in Purushabad. One is Brahmavad and the other is Ishwarkatu. In Mahabad, Brahma is the cause of all the conscious and unconscious, concrete and abstract substances of the world, and in Ishwarvad, God is self-evident and becomes the cause in the mutual combination of the substances. Brahma and Ishwar, these two distinctions become of Purushavad due to the cause of upadan and the cause of nimis. The meaning of Brahmavad is that just as a spider is the cause for a web, a banyan tree is the cause for a tree, in the same way, Purusha is the cause of the creation, existence, and destruction of all beings in the world. What has happened, what will happen, who is the master of liberation, who gets growth from food, who is moving, who is still, who is far, who is near, who is present in all the conscious and unconscious, and who is the hair of all, he is Brahma. Therefore, there is no diversity in it, but whatever is seen is seen as the illusion of Brahma, and no one sees Brahma. 1. Karna nama iva ashoonaam chandrakanta iva ambhasam. Prarohaanam iva laksha: sa hetu sarva janminaam. - Upanishad 2 (a) Purusha eva idam sartha yad bhutam yantra bhashyam. Uta amritatvasya eshaama yadan nena ati rohati. ...mveva purusha saks (b) Yadejati yannajati yad dure yadantika. Basantarasy sarvaspa yaduta sarvasyaaram chaahata. —Ishavasya Upanishad (c) Sarva va khalvi dam brahma neha naanaasti kinchan. * Aaram tasya pashyanti na tam pashyati kanchan !! Chhandogya Uo 3.14

(21) In Eurvada, God is considered the cause of the creation of objects and beings in the world, and the giver of happiness and sorrow. To support this view, it is argued that the universe, both stationary and mobile (inanimate and animate), is the work of a particular male being. Because earth, trees, etc., are effects, and effects are produced by an intelligent agent, just as pots, etc., are effects and are therefore made by an intelligent agent, so the intelligent agent of these is called God. Just as God is the creator of the universe, he is also the cause of their attainment of heaven, hell, etc. They experience God - —— The cause of happiness and sorrow for the beings of the world is God. The beings of the world, due to their humility, hope, and inspiration, experience happiness and sorrow - —— *Asho* *Sukhaduhkhayo:* *Janturameeso'yam atmanah Ishwaraprerito gacchet svarga va shvabhrameva va.* Similarly, other thinkers have put forward their own views regarding the relationship between the soul and the body, and have refuted the views of others. The result of this refutation and defense has been that confusion has arisen among ordinary people, and those views that could have helped in understanding the truth have become unable to reach the core of the truth due to lack of coordination. *Shiya: Janna Drishti* But Bhagwan Mahavira resolved the conflict of ideas regarding the diversity of the world. This solution was done in two ways. Those ideas that could be coordinated were coordinated, and those ideas that were useless were logically refuted, and the root cause of diversity was explained. *2 Mahabharata Vanaparva*