Navya Kammagantha v5: Karmagrantha Part 5 (Jain eLibrary no. 090243)

Srimad Devendrasuri Virachit 2945 Shatak Namak Karma Granth [Pancham Bhag] [Mool, Shabdarth, Gatharth, Vishesharth, Vivechan Evam Tippani Paribhashik Shabdakosh Aadi Se Yukt Vyakhyakar Marudharakesari, Pravartak Sw. Muni Shri Mishrimalji Maharaj Sampadak Shrichand Surama 'Saras' Devkumar Jain Prakashk Shri Marudharakesari Sahitya Prakashan Samiti Jodhpur-Gyavar

Prakashkiya One of the major and creative objectives of the Marudhar Kesari Sahitya Prakashan Samiti is to publish literature related to Jainism and philosophy. The institution's guiding light, the revered founder, Late Shri Marudhar Kesariji Maharaj, himself was a great scholar, poet, and a guide to the right path of Agama Darshan. The institution's various philanthropic activities are still ongoing under his guidance. Gurudev Shri was also a connoisseur of literature and a devotee. Inspired by him, we have published numerous books on discourses, biographies, poetry, Agamas, and profound critical analyses. Now, we are presenting the second edition of the Karmagranth Part 5 to scholars and inquisitive readers. Karmagranth is a great text of Jain philosophy. It contains a comprehensive discussion of the principles of Karma. Under the guidance of the revered Gurudev Shri, renowned scholars of Jain philosophy and literature, Editor Shri Shri Chandji Surana and his associate Shri Devkumarji Jain, have jointly edited this profound text. Its first edition was published in 1976, which has been exhausted, and the demand from readers has been constant. In response to the demand of the readers, the committee members sought permission for its second edition from the founder Shri Rupchandji Maharaj and the co-founder Shri Sukhanmuniji Maharaj. Accordingly, with the approval and inspiration of Gurudev Shri, this second edition is now presented to the readers. It is hoped that those who are curious about the Karma theory, students, etc., will benefit from it. Vinit: Minister, Marudhar Kesari Sahitya Prakashan Samiti

The key to understanding Jain philosophy is the 'Karma Siddhanta'. It is certain that it is the basis of the entire philosophy and metaphysics. It reveals the mystery of the various states and forms of the soul and its transformations. Therefore, to understand Jain philosophy, it is essential to understand 'Karma Siddhanta'. The 'Karma Granth' written by Shrimad Devendrasuri is of particular importance among the major texts that discuss 'Karma Siddhanta'. They hold a very important place in Jain literature. Those who are curious about metaphysics also consider the 'Karma Granth' as scripture and study them daily. The Sanskrit commentaries on the 'Karma Granth' are very important. There have also been many Gujarati translations of them. The first commentary on the 'Karma Granth' in Hindi was presented by the learned scholar, the great sage, Pandit Sukhlalji. His style is comparative and evidence-based. Pandit Sukhlalji's commentary is now almost inaccessible. For some time, there has been inspiration from Ashukavi Ratna Gurudev Shri Marudhar Kesariji Maharaj to present a commentary on the 'Karma Granth' in a modern style. This compilation began under his inspiration and guidance. With the inspiration of Vidya Vinod Shri Sukhanmuniji, this work progressed rapidly. The support of Shri Devkumarji Jan was received and the work became ready to take shape in a short time. In this compilation work, the ancient text writers, commentators, commentators, and especially the works of Pandit Shri Sukhlalji have been helpful.

(5) I am grateful to all the learned scholars who have made the study of this profound text easily understandable. I am deeply indebted to the guidance of the revered Shri Marudhar Kesariji Maharaj, 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 Samiti's administrator Shri Sujanmalji Sethia, which has brought dynamism to the editing and publication of the book. It would be entirely appropriate for me to express my heartfelt gratitude. If there are any errors, theoretical mistakes, ambiguities, or printing errors in the discussion, I apologize and request the kind readers to kindly inform me. Those who help in correcting errors and avoiding mistakes are commendable. With this request, Second Edition This second edition of "Karmagranth" Part 5 is being printed. Today, our Gurudev is not among us, but the treasure of knowledge he bestowed upon us is still guiding us all. The chief disciple of Gurudev, the Up-Pravartak Shri Suknamuni ji, is keeping that light of knowledge alive and inspiring and encouraging us all today. It is with his auspicious inspiration that this second edition of "Karmagranth" is reaching the hands of the readers. Joy. Humble - Shri Chand Surana 'Saras'

The Mouth of Inquiry This is the basis of discussion. The same is the cause of our happiness and sorrow. Jain philosophy is the complete thought, contemplation and soul. The soul is an all-powerful, independent force, the creator, and the one who experiences the fruits of its actions. The soul itself is formless, perfectly pure, but it is embodied with the body, becoming impure and wandering in the world. Despite being the very essence of bliss, it is being ground in the mill of happiness and sorrow. Though immortal, it is caught in the flow of birth and death. It is astonishing that the one who is supremely powerful is also experiencing torment and suffering in the form of the lowly, the sorrowful, the poor. What is the reason for this? Jain philosophy, while examining this reason, says that karma is the one that makes the soul wander in the world. Karma is the root of birth and death. "Kammam cha ai maranassa mulan" - this statement of Lord Mahavira is absolutely true, a fact. Due to karma, this world is constantly changing in various strange events. While theistic philosophies attribute this diversity of the world and happiness and sorrow to God, Jain philosophy considers the soul and its main helper, karma, as the root cause of all happiness and sorrow and the diversity of the world. Karma is not an independent force, it is itself a pudgala, inert. But when performed by the soul under the influence of attachment and aversion, they become so powerful and potent that they bind the doer in their bondage. They make the master dance like a servant. This is the strange power of karma. What is this karma, the main seed of all changes in our life and the world, what is its nature? How do its various results occur? This is a very serious subject. In Jain philosophy...

Karma has been described in great detail. A very subtle and profound analysis of karma is found in the Jain Agamas and subsequent texts. Being in Prakrit and Sanskrit languages, it is indeed meant for scholars, but it is difficult to understand for ordinary seekers. Ancient Acharyas have described the various forms of karma theory in brief, which proves to be a good source of knowledge for ordinary seekers of truth. The Karmagranth holds an important place among the ancient texts on karma theory. This book, written by Shrimad Devendrasur, is a complete and comprehensive work. It presents a discussion of all aspects of Jain philosophy, including karma, space, time, living beings, non-living beings, and their various classifications. The book is written in complex Prakrit language and has many famous commentaries in Sanskrit. Its discussion is also quite famous in Gujarati. A famous scholar and sage, Pt. Shri Mukhlalji, had prepared a commentary on it in Hindi about 40 years ago. Currently, the Hindi commentary on Karmagranth was becoming difficult to obtain, and the style of commentary had also changed significantly by this time. Many seekers of truth, monks, and devout lay followers had been requesting for many years from the revered Gurudev Marudhar Kesariji Maharaj Saheb that a vast and profound text like Karmagranth should be commented upon and published in a new way. Only a capable scholar, learned, and great saint like you can accomplish this extremely laborious and expensive task. Gurudevji also felt inclined towards this and resolved to take this work forward. He started writing the commentary. The responsibility of making the commentary beautiful and informative through language, style, etc., and the work of footnotes, collection of quotes from Agamas, introduction, writing, etc., was given to the famous scholar Shriyut Shrichandji Surana.

Handed over. Shri Suranaji Gurudev Shri has been in very close contact with the literature and thoughts of Gurudev. Under the guidance of Gurudev, he has prepared this scholarly and useful lin by working very hard. A long-standing deficiency is being fulfilled. At the same time, the society is getting a cultural and philosophical treasure in a new form, which is a matter of great joy. I am particularly interested in this subject. I have been motivating Gurudev and the editor friends from time to time for its completion. After four parts, this fifth part is coming before the public today. I am very happy about it. This fifth part is even more detailed than the previous four parts, the subject is deep, for the clarity of the deep subject, expansion also becomes necessary. The learned editor friends have done a deep analysis of the subject with a lot of effort and review of many books. Hopefully, it will be the cause of knowledge enhancement for the inquisitive readers. Second Edition Today, after almost 13 years, this second edition of the fifth part of "Karmagranth" is reaching the hands of the readers. It has been included in the curriculum of many institutions. This is clear evidence of the usefulness of this book. The book was unavailable for a long time, this year the decision to publish the second edition was taken during the Chaturmas in Madras with the publisher Shri Rupchandji Maharaj Saheb, accordingly the book is in the hands of the readers. Today, revered Gurudev Shri is not present among us, but wherever he is, his divine power will continue to inspire and guide us. With this auspicious blessing, in the memory of revered Gurudev Shri, - Upravartka Sukhan Muni

- The Essence of Karma Theory Karma theory is the bedrock of Indian thinkers and sages. In reality, it is the foundation of the Astika (orthodox) schools of thought. It can also be said that Karma theory is the foundation of Astika philosophies. Although there may be differences in the definition of Karma, the attainment of spiritual liberation is based on the liberation from Karma. There is no difference in this. Every philosophy has examined Karma in some form or another! Jain philosophy has examined it in great detail and with great subtlety. All living beings in the world exhibit many kinds of inequalities and diversities. All the Atmavadin (soul-believing) philosophies have accepted Karma theory as the reason for this. The Anatmavadin (non-soul believing) Buddhist philosophy has clearly stated its acceptance of Karma theory: _All beings experience the fruits of their actions, all beings are the masters of their own Karma, they are born in different species according to their Karma, their Karma is their own bondage, their Karma is their own liberation, they are elevated or degraded by their Karma. (Milinda Panha, p. 50.81)_

Acharya Jayant has also stated the same thing: "The diversity of the world, from happiness to sorrow, is due to the difference in karma. Even in agriculture, service, and other activities, there is a unique outcome. Some people get unexpected wealth, while others are struck by lightning. Some achieve success without effort, while others fail even after great effort. These things are not due to any visible cause. Therefore, one should assume that there is some invisible cause. (Nyayamnjari, page 42, second part) In other words, some people are happy in the world, while others are unhappy. Even after doing things like farming, working, etc., some people get special benefits, while others have to suffer losses. Some people get sudden wealth, while others are struck by lightning while sitting. Some people achieve success without effort, while others do not get results even after great effort. All these things do not happen due to any visible cause. Therefore, one should assume that there is some invisible cause. Similarly, theists generally agree on this point: "Karma is the main thing in the world. Whatever one does, one gets the fruit of it." The nature of karma Although there is agreement between theists and atheists, soul believers and non-soul believers about the theory of karma, there is a fundamental difference of opinion regarding the nature of karma and its relationship to its fruits. In common language, whatever is done is called karma. For example, eating, drinking, walking, talking, thinking, painting, etc. But karma does not only mean this.

Therefore, the philosophers of the afterlife have adopted a specific meaning of karma. They believe that every good and bad deed of ours leaves behind a saṃskāra (sanskara), which is called naiyāyika (naiyayik) and baiśeṣika (vaisheshik) dharmādharma (dharma-adharma). The Yogis refer to it as āśaya (aashaya) and bauddha anuśaya (bauddha anushaya). There is a difference in the names used to explain the meaning of karma, but they all imply that beings trapped in the cycle of birth, aging, and death are entangled in ignorance, delusion, and falsehood. Due to this, they are unable to understand the true nature of the world. Therefore, whatever they do is based on ignorance, and they are attached to it with passion and aversion. Hence, every action of theirs becomes a cause of bondage for the soul. If we summarize the views of these philosophers, it becomes clear that according to them, karma is a name for action or tendency, and at the root of that tendency lies passion and aversion. Although this tendency is momentary, its effect lasts until the time of its fruition. As a result, a tradition of saṃskāra (sanskara) leading to tendency and tendency leading to saṃskāra (sanskara) continues, and this is called the world. But according to Jain philosophy, the nature of karma is different from these views in some respects. In Jain philosophy, karma is not just a saṃskāra (sanskara) but a material substance that, attracted by the action of passion, aversion, and delusion, merges with the soul in the same way that water mixes with milk. Although it is a substance, it is not physical, but its name karma has become established because it is attracted to the soul due to the soul's karma, i.e., niya (niya), and becomes bound to it. This substance is taken in from all six directions, and it is in the jīva pradeśa (jiva pradesh), the region of the soul.

[14. The soul is made up of countless, subtle, karmic, and infinite atoms located in the field. The soul attracts karma from all its regions, from its subtle body. Each karma-skandha is bound to all the regions of the soul, and these karma-skandhas are the cause of different types of knowledge-obscuration, etc. Countless karma-pudgala-skandhas cling to each region of the soul. The meaning of the above statement is that while other philosophies call every action of a being afflicted by attachment and aversion as karma, and while they consider the resulting impressions to be permanent even though the karma is transient, Jain philosophy believes that with every action of a being afflicted by attachment and aversion, a type of substance enters the soul, which becomes bound to the soul after becoming the cause of its results in the form of attachment and aversion. In due course, the same substance gives the soul good or bad results. Jain philosophy has named the soul's transformation due to attachment and aversion and the associated attracted and bound physical substance as bhavakarma and dravyakarma respectively. Bhavakarma can be compared to the vritti of Yoga philosophy and the pravritti of Nyaya philosophy, but there is a difference in the nature of karma in Jain philosophy and the way other philosophies consider the nature of karma. Jain philosophy believes that everything we see around us with our dharma-chakshus is pudgala substance. This pudgala substance is divided into twenty-three types of categories, and among them is a karman category, which pervades the entire universe. This karman category, when it becomes the cause of the soul's emotions, becomes transformed into subtle matter. When the soul, filled with attachment and aversion, engages in good or bad actions, it enters the karman category, causing knowledge- obscuration, etc. ]

[15] When karma, in the form of dust (raj), enters the soul, it does so through the process of obscuring knowledge (jnanaavaran). The soul is formless (amurti) and karma is formed (murtik). In such a state, their binding is not possible. Because the binding of the formed with the formed is possible, but how is the binding of the formless with the formed possible? The solution is that, unlike other philosophies, Jainism considers the soul and the flow of karma to be beginningless (anadi). There is no belief that the soul was previously pure and then became bound. Because this belief has many inconsistencies and raises doubts. To clarify the beginningless relationship between the soul and karma, the Acharyas have provided a logical solution, which is as follows: "Those who are in the chariot of the world, they have results (parinaama) of attachment and aversion. From those results, new karma binds, and from the binding of those karma, they take birth in the different realms (gati)." This statement means that every worldly soul has been filled with attachment and aversion since beginningless time. Due to that attachment and aversion, karma binds. As a result, there are repeated births and deaths in different realms, and from that binding, birth and death, the cycle of the world continues uninterrupted. When a new realm is attained by taking birth, the Acharyas, guiding us through the subsequent order, say that:

The body arises from the body, and the senses arise from the body. From the senses, there is the grasping of objects, and from that, there arises attachment and aversion. Thus, the state of the living being arises in this cycle of existence. As the Jina sages have said, the flow of karma is endless and without beginning for the unenlightened being, and it is endless but has a beginning for the enlightened being. From the above statement, it becomes clear that the worldly being is bound by karmic matter from time immemorial. When the being is bound by karmic matter, the new karmas that bind it are bound along with the karmic matter already present in the being. This is because karmic matter combines with karmic matter, and karmic matter binds with karmic matter. Therefore, new karmas are acquired along with the old karmas residing in the soul. Thus, one should understand the relationship between the soul and the karmic matter as being inseparable. In essence, in Jain philosophy, the karmic matter associated with the living being and the emotions of attachment and aversion that arise from it are called karma. Karma is not merely the name for good and bad actions performed by the living being, but also the subtle matter that is attracted and bound to the being as a result of its actions. These subtle matter particles are also called karma, and the emotions of lust, anger, etc., that arise in the being as a result of the fruition of these subtle matter particles are also called karma. The relationship is not to be misunderstood... In Jain philosophy, the soul, like the Brahman principle in Vedic philosophy, is pure, ...

(17) The pure element is considered to be the soul (Jiva). While describing the nature of the soul from the beginning of time, the Rasahis have described it as being without form and possessing the quality of consciousness. Furthermore, the Tattvartha Sutra describes the soul as having the characteristic of use, but this supports the aforementioned statement. Because knowledge and perception are aspects of consciousness. The word "use" refers to these. Except for the soul, other substances that do not possess knowledge and perception are called non- soul (Ajeev). Inert, unconscious are synonyms for non-soul. Scientists have described many such inert substances. But Jain philosophy classifies and describes five such substances, namely: Dharma, Adharma, Akash, Kal, and Udgal. All the substances described by scientists are included in these. Combining the soul with the aforementioned five elements results in six elements. These six elements are called six substances (Dravyas). Out of the aforementioned six substances, Dharma, Adharma, Akash, and Kal are considered to be eternally unchanging. Their nature never undergoes transformation or change due to any cause. But the soul and Pudgal are two substances that are both changeable and unchanging. When they are associated with other substances, they are changeable, and in their absence, they are unchanging. According to this, the soul and Pudgal have two divisions each. The worldly and the liberated are the two divisions of the soul, and the atom (Anu) and the aggregate (Skandha) are the two divisions of Pudgal. The soul is unchanging in its liberated state and changeable in its worldly state. Pudgal is unchanging in its atomic state and changeable in its aggregate state. The implication is that as long as the soul and Pudgal remain associated with other substances, their nature undergoes transformation due to that association. This...

They remain vikārī (changeable) at that time and become avikārī (unchangeable) as soon as the saṃśleṣa (combination) is removed. The combination of jīva (soul) and pudgala (matter) with other substances depends on their yogyatā (capacity). Other substances do not have this capacity. The jīva has mithyātva (falsehood), avirati (non-restraint), pramāda (carelessness), kāpāya (trembling), and yoga (state) as its capacity, while the pudgala has snigdha (smooth) and rūkṣa (rough) guṇa (qualities) as its capacity. The jīva is bound to other substances due to mithyātva (falsehood), and the pudgala is bound to other substances due to its snigdha (smooth) and rūkṣa (rough) qualities. The capacity of the jīva, such as mithyātva (falsehood), etc., exists only before the saṃśleṣa (combination), and through this, it becomes malina (impure) by accepting karmavargaṇā (karmic particles). But when did it start accepting karmavargaṇā (karmic particles)? When did the connection between the two begin? The answer to this can be found in the word anādi (beginningless). Because if we assume an ādi (beginning), many inconsistencies arise. For example, if the connection has an ādi (beginning), then which came first, the ātmā (soul) or the karma (karma), or did they both come into existence simultaneously? In the first case, the pure ātmā (soul) does not perform karma (karma). In the second case, karma (karma) cannot be created without a kartā (doer). In the third case, two substances that come into existence simultaneously cannot be kartā (doer) and karma (karma) of each other. Therefore, it is logical to believe that the connection between karma (karma) and ātmā (soul) is anādi (beginningless). Haribhadrasuri, in his yogaśataka (Yoga Shataka) verse 55, gives a beautiful example to explain the anāditva (beginninglessness) of ātmā (soul) and karma (karma). We experience the present moment, yet the present is anādi (beginningless) because the past is infinite, and no past can exist without a present. The flow of this present has been going on since anādi (beginningless). Similarly, karma (karma) and...

The soul's connection is eternal from the perspective of flow. However, it is important to understand that karma, like clay, is eternal and unchanging. Just as fire can melt clay and purify gold, so too can auspicious rituals break the eternal bond of karma and purify the soul. The process of karma-binding with the soul is of four types: 1) Prakṛtibandha (Nature-binding), 2) sthitibandha (State-binding), 3) anubhāgabandha (Section-binding), and 4) pradeśabandha (Region-binding). At the time of reception, karma particles are uniform. However, during the time of burning, they develop different natures to obstruct the soul's knowledge, perception, etc. This is called Prakṛtibandha. The determination of their time limit is sthitibandha. The presence of three flavors (intense, moderate, and mild) in karma-binding, according to the intensity and mildness of the soul's transformations, is called anubhāgabandha. And the unification of karma particles with the soul's regions or the determination of the number of karma regions is called pradeśabandha. The first karma text beautifully explains these four types of karma-binding using the example of a sweetmeat (modaka). Just as a sweetmeat is either bile- reducing or phlegm-reducing, depending on its nature, the duration of its nature is its state. Its sweetness or bitterness depends on its flavor, and its weight depends on its atoms. Thus, this metaphor of the sweetmeat clearly indicates the process of karma-binding. Of the above four types of binding, Prakṛtibandha, yoga śakti, and pradeśabandha are caused by the soul, while sthitibandha and anubhāgabandha are caused by the kāṣāyika pariṇāma (results of passions). Karma-binding is of two types: