Navya Kammagantha v6: Karmagrantha Part 6 (Jain eLibrary no. 090244)

Saptaatika Prakarana Namaka 215 Karma Granth [Sixth Part] Mula, Shabdarth, Gatharth, Vishesharth, Vishechan and Tippani Paribhashik Shabdokos Aadi Se Pukta Vyakhyakar Marudharakesari, Pravartak Swa, Muni Shri Mishrimalji Maharaj Sampadak Shrichand Surama 'Saras' Devkumar Jain Prakashan Shri Marudharakesari Sahitya Prakashan Samiti Jodhpur-Vyavar

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 revered founder, Late Shri Marudhar Kesariji Maharaj, was himself a great scholar, impromptu poet, and a propagator of the essence of Jainism and philosophy. Under his guidance, the institution's various philanthropic activities continue to this day. Gurudev Shri was both a connoisseur and a lover of literature. Inspired by him, we have published numerous works including discourses, biographies, poetry, Agamas, and profound critical analyses. Now, we are presenting the second edition of the Karmagranth Part 6 to scholars and inquisitive readers. Karmagranth is a great text of Jain philosophy. It encompasses a comprehensive discussion of Jain metaphysics. ... Under the guidance of the revered Late Gurudev Shri, renowned scholars of Jain philosophy and literature, Editor Shri Shri Chandji Surana and his associate Shri Devkumarji Jain, have collaboratively edited this profound text. Its first edition was published in 1976, which has long been exhausted, and the demand from readers has been constant. In response to the readers' demand, the committee's workers sought permission for the 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 theory of Karma, students, etc., will benefit from it. Sincerely, Minister, Shri Marudhar Kesari Sahitya Prakashan Samiti

The key to understanding Jain philosophy is the 'Karma Siddhanta'. It is certain that the basis of the entire philosophy and metaphysics is the 'Karma Siddhanta', which 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 the 'Karma Siddhanta'. The major texts that discuss the 'Karma Siddhanta' include the 'Karma Granth' written by Shrimad Devendrasuri, which holds a special significance. They occupy a very important place in Jain literature. Even those who are curious about metaphysics consider the 'Karma Granth' as a subject for 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 them. The first commentary on the 'Karma Granth' in Hindi was presented by the learned scholar, the wise and great Pandit Sukhlalji. His style is comparative and scholarly. Pandit Sukhlalji's commentary is now almost inaccessible. For some time, there has been inspiration from Ashukatriratna 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 Mukanmuniji, 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 compilation work, the ancient text writers, commentators, commentators, and especially the works of Pandit Shri Sukhlalji, have contributed...

Received and the discussion of this profound text has become easily understandable. I express my gratitude with infinite gratitude to all the scholars. The guidance of revered Shri Marudharakesariji Maharaj from time to time, 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 Shri Sujanmalji Sethia, the administrator of the Samiti, has brought dynamism to the editing and publication of the book, I will accept it with gratitude from the heart - it will be entirely appropriate. _ If there is any mistake, theoretical error, ambiguity, and error in printing etc. in the discussion, then I apologize for it and I expect the readers with a wise mind to kindly inform me. Those who help in correcting mistakes and avoiding negligence are commendable. With this request only Second Edition This second edition of "Karmagranth" Part 6 is being printed. Today, Gurudev is not among us, but the treasure of knowledge given by him is still guiding us all. Gurudevshri's chief disciple, Upravartka Shri Suknamuni ji, keeping that light of knowledge burning, is 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. Happiness. Humble - Shri Chand Surana 'Saras'

The soul is the foundation of all the thinking, contemplation and deliberation of Jain philosophy. The soul is an all-powerful, independent force. It is the creator of its own happiness and sorrow, and it is also the one who experiences the fruits of its actions. The soul itself is formless, perfectly pure, but it is embodied with the body and wanders in the world in an impure state. Even though it is itself the embodiment of supreme bliss, it is being ground in the cycle of happiness and sorrow. Even though it is immortal, it is flowing in the stream of birth and death. The soul, which is endowed with supreme power, is also suffering in the form of the poor, the miserable, and the destitute. What is the reason for this? Jain philosophy, while examining this reason, says that karma is what makes the soul wander in the world. Karma is the root of birth and death - "Kammam cha jai maranassa mulaṃ" - this statement of Bhagwan Shri Mahavira is literally true, a fact. Due to karma, this world is constantly changing in its diverse and strange cycles of events. While theistic philosophies have attributed this diversity of the world and happiness and sorrow to God, Jain philosophy has attributed the cause of all happiness and sorrow and the diversity of the world primarily to the soul and its main helper, karma. Karma is not an independent force, it is itself pudgala, inert. But when karma is performed by the soul, which is under the influence of 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 karma, the main seed of all the changes in our life and the world, what is its nature? How do its various results come about? 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 for the learned, but it is difficult to understand for the ordinary inquirer. 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 holds an important place in the ancient texts on karma theory. The five parts of this work written by Shrimad Devendrasur are extremely voluminous. They present a discussion of all the karmavada, gunasthan, margana, jiva, ajibh, etc. that are in accordance with Jain philosophy. The text is in complex Prakrit language and many commentaries on it in Sanskrit are also famous. Its discussion in Gujarati is also quite famous. Pandit Shri Sukhlalji, a famous scholar and sage, had 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 seeker of truth Muni and devout Shravak had been requesting for many years from the most revered Gurudev Marudhar Kesariji Maharaj Saheb that a new style discussion and publication of such a vast and serious text like Karmagranth should be done. Only a capable scholar, learned and great saint like you can accomplish this extremely laborious and goal-oriented task. Gurudevshri was also attracted to this and resolved to take this work forward. He started writing the discussion. The responsibility of making the discussion beautiful and interesting from the point of view of language, style, etc., and the tasks of footnotes, collection of references from Agamas, introduction, writing, etc. was given to the famous scholar Shriyut Shrichandji Surana.

(=) This has been entrusted. Shri Suranaji has been in close contact with the literature and thoughts of Gurudev Shri. Under the guidance of Gurudev, he has worked very hard to prepare this scholarly and useful book for the common people. It is fulfilling a long-standing need. 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 have a special interest in this subject. I have been encouraging Gurudev and the editors to complete it from time to time. After five parts, this sixth part is coming before the public today. I am very happy about it. This sixth part is even more detailed than the previous five parts, the subject is deep, and for clarity of the deep subject, expansion is also necessary. The learned editors have done a thorough examination of the subject with a lot of effort and review of many books. Hopefully, it will be a source of knowledge for inquisitive readers. Second Edition Today, after almost 13 years, this second edition of the sixth part of "Karmagranth" is reaching the hands of the readers. Many institutions have included it in their curriculum. This is clear evidence of the usefulness of this book. The book was unavailable for a long time, this year, during the Chaturmas in Madras, it was decided to publish the second edition with the initiator Shri Rupchandji Maharaj Saheb, accordingly, the book is in the hands of the readers. Our 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...... 1441 -Co-initiator Sukhanmuni

Introduction With the presentation of the sixth Kasangraha text, titled 'Saptattika Prakarana', to the readers, the effort of publishing the Karmagranthas is being completed. For this, we congratulate the directors and members of the 'Shri Marudhar Kesari Sahitya Prakashan Samiti' for their commendable effort in publishing this glorious literature, which requires time, labor, and expense, and thus enhancing the glory of Jain literature. In the introductions of the five previously published Karmagranthas, we have expressed our views on the Karma Siddhanta as much as possible. Here, we present an introduction to the Karmagranthas. The importance of Karmas. It is sufficient to indicate that the Karmagranthas hold a significant place in Jain literature, as Jain philosophy, while accepting time, nature, etc., as the cause of creation, lays special emphasis on Karmavada. Without understanding the Karma Siddhanta, it is not possible to know the inner secrets of Jain philosophy, and there is no other primary means of acquiring specific knowledge of the Karma element than the Karmagranthas. To study serious texts on Karma literature such as Karmaprakriti, Panchasangraha, etc., it is essential to study the Karmagranthas. Therefore, the Karmagranthas hold a very prestigious place in Jain literature.

(12) Introduction to the Karma Granthas This chapter of the Saptaatika is the sixth in the order of Karma Granthas. The name of its author is unknown. This text has seventy-two gathas, hence its name Saptaatika, based on the number of gathas. Information about its author, etc., is being given as appropriate. But before that, we present a brief introduction to the five Karma Granthas composed by Shrimad Devendrasuri. Shrimad Devendrasuri has composed five Karma Granthas named Karmavipak, Karmastav, Bandhaswamitva, Shadshasti, and Shatak, respectively. These five names have been given by the commentator keeping in mind the subject matter of the text and the number of gathas in them. The names of the first, second, and third Karma Granthas are based on their subject matter, while the names of the fourth and fifth Karma Granthas, Shadshasti and Shatak, are based on the number of gathas contained in them. Thus, even though the Karma Granthas have different names, the general public knows them by the names of the first, second, third, fourth, and fifth Karma Granthas. The Karmavipak, known as the first Karma Grantha, describes the karma of Jnanavarana, Darshanavarana, etc., their distinctions, and their nature, i.e., their vipak or fruit, with illustrations. The Karmastav, the second Karma Grantha, describes the nature of the fourteen Gunasthanas through the praise of Bhagwan Mahavira and the binding, arising, and existence of the karma-prakritis mentioned in the first Karma Grantha in these Gunasthanas. The third Karma Grantha, Bandhaswamitva, describes the Bandhaswamitva of the karma-prakritis of the jivas based on the support of the Gatyadis and Marganas. The second Karma Grantha describes the binding based on the Gunasthanas.

This has been done, while it has considered the idea of bondage ownership based on the paths of motion, etc. The fourth karma granth called Shadshasti has elaborated on five topics: jiva sthana, margana sthana, guna sthana, bhava and sankhya. Out of these five divisions, the first three divisions describe other related topics. The last two divisions, namely bhava and sankhya, are not mixed with any other topic. Both topics are independent. The fifth karma granth called Shatak, after classifying the natures described in the first karma granth in many ways like dhrabaddhi, adhra baddhini, dhravodaya, adhra bodaya, etc., has described them in relation to their vipak. After that, the nature, pradesh, sthiti and anubhag bandha of the said natures and their owner have been described. Finally, the special form of upshamani and kshapakneni has been stated. The order of the basis and description Before the composition of the five karma granths of Shrimad Devendrasuri, six chapters on karma had been composed by different acharyas like Acharya Shivsharma, Chandrashi Mahttar, etc. at different times. Shrimad Devendrasuri has composed his five karma granths based on five of the said six chapters. Therefore, these karma granths are known as 'Navin Karma Granths'. The ancient karma granth writers have described the topics in their granths and the order of description, almost the same topics and order of description has been kept by Shrimad Devendrasuri. In their composition, only the ancient

Not only the essence of the Karmagranthas has been taken, but also the name, subject, description style, etc. have been followed. The special feature of the new Karmagranthas is that the ancient Karmagranthakara Acharyas have described the same subjects in their respective granthas, which have been described by the new Karmagranthakara Acharya Shreemad Devendra Suri in his granthas. But the special feature of the Karmagranthas written by Shree Devendra Suri is that the ancient Karmagranthakaras have described the subjects in detail, which may make the practitioners who memorize them feel disinterested, Shree Devendra Suri has presented them in a very concise way through a simple language method without leaving out a single subject and including other subjects in his Karmagranthas. This does not create indifference or disinterest in those who practice. The number of verses in the ancient Karmagranthas is 168, 57, 54, 86 and 102 respectively, and the number of verses in the new Karmagranthas is 60, 34, 24, 86 and 100 respectively. Seeing the same number of verses in the fourth and fifth Karmagranthas, one should not assume that there is nothing else in the new fourth and fifth Karmagranthas except the verbal difference from the ancient fourth and fifth Karmagranthas, but Shreemad Devendra Suri has made his ancient Karmagranthas as concise as possible. After making them concise, he has completed eighty-six and one hundred verses by including other subjects that are helpful for those who practice Karmagranthas, keeping in mind the two ancient names of Sadashiti and Shatak. The fourth Karmagrantha describes the nature of six Bhavas with their differences and varieties, and the number, innumerable and infinite, these three types of numbers, with their descriptions of differences and varieties, and the fifth Karmagrantha

(15) This section includes the nature of the three types of *patyopama* - *uddhar*, *addha*, and *kshetra* - as well as the nature of the four types of subtle and gross *pudgala* - *dravya*, *kshetra*, *kala*, and *bhava* - and the nature of the *upashamshreni* and *kshapkasreni*, among other new topics. Thus, the main characteristic of the new *karmagranthas* written by Shri Devendrasuri, compared to the ancient *karmagranthas*, is that they contain all the topics of the ancient *karmagranthas* but are much shorter in length, and also include many new topics. Comments on the New *Karmagranthas* Shrimad Devendrasuri wrote his own commentaries on his new *karmagranthas*, but the commentary on the third *karmagrantha* was lost, and later another learned Acharya wrote a commentary called *Avchuri*. Shrimad Devendrasuri's commentary style is so engaging that he has discussed every line or sentence of the original text. Not only that, but he has also explained in detail the meaning of any line that required it. In addition, it is also seen that to make the explanation more clear, he has presented relevant evidence from the *Agamas*, *Niyukti*, *Bhashya*, *Nrini*, *Tika*, and *Prakarana Granthas* of the previous Acharyas, as well as quotations from other philosophies. Thus, the commentaries on the new *karmagranthas* are so detailed, well-supported, and full of knowledge of *karmatattva* that after seeing them, the curiosity to see the ancient *karmagranthas* and their commentaries is often satisfied. The language of the commentaries is simple, easy to understand, and clear.

(16) After briefly introducing the five Karmagranthas, we now present a special introduction to the Sapttatika (sixth Karmagrantha). Introduction to Sapttatika The first verse of the Sapttatika briefly hints at the subject matter under consideration. It discusses the eight fundamental karmas and their sub-categories, their effects on the soul, their relation to the Gunasthanas and Marganasthanas, and finally, the methods of pacification (Upshamavidhi) and destruction (Kshapanavidhi). Karmas have ten possible states, of which three are primary: Bandha (binding), Udaya (arising), and Satya (existence). The remaining states are subsumed within these three. Therefore, it would not be an exaggeration to say that the grantha comprehensively discusses the various states of karmas and their sub-categories. Considering the size of the grantha, one can only praise the style of its description. The water of the ocean has been filled into a small pitcher. To discuss such vast and profound subjects in such a small grantha is not everyone's work. This proves the greatness of both the author and the grantha. The first and second verses provide information about the subject matter. The third verse explains the sensory disruption caused by the eight fundamental karmas. The fourth and fifth verses discuss these karmas in relation to the soul and the Gunasthanas respectively. The sixth verse explains the sensory disruption caused by the sub-categories of Jnanavarana and Antarayakarma. The first half of the seventh to ninth verses (two and a half verses) explain the sensory disruption caused by the sub-categories of Darshanavarana. The latter half of the ninth verse explains the sensory disruption caused by Vedaniya, Adhu, and Gotra karmas.

(17) The text has promised to describe the destruction of the mohaniya (delusive) karmas by simply mentioning their destruction. From the tenth to the twenty-third verses, the destruction of mohaniya karma has been discussed, and from the twenty-fourth to the thirty-second verses, the bondage and other aspects of nama karma have been considered, along with their respective sensory destructions. Subsequently, from the thirty-third to the eighty-ninth verses, the aforementioned sensory destructions of the avantar (intermediate) natures have been described as occurring in the jiva (soul) aggregates and guna sthana (quality-places). In the eighty-ninth verse, information has been provided about their occurrence in the eight anuyaga dvara (paths of practice), including gati (motion) and other margana (paths). After this, the order of the subject matter changes. In the ninety- fourth verse, after explaining the characteristics of the udaya (arising) and udirana (excitation) svami (lord), the ninety-fifth verse lists forty-one prakriti (natures) that possess special characteristics. Subsequently, from the ninety-sixth to the sixty-ninth verses, the number of bandha prakriti (bondage natures) in each guna sthana is indicated. In the sixty-first verse, it is stated that the tirthankara (liberated soul), deva (celestial being), and naraka (hell being) exist only in three gati (motions), while the remaining prakriti exist in all gati. The next two verses provide guidance on the upasaman (subduing) and kshapana (destruction) of the ananta anubandhi (infinitely connected) and darshan mohaniya (delusion of perception) prakriti, and the sixty-fourth verse describes the specific rules for the kshapana of krodha (anger) and other prakriti. From the sixty-fifth to the seventy-ninth verses, after discussing the vedana (feeling) and udaya (arising) of prakriti in the fourteenth ayogika kevali (non-liberated) guna sthana, the seventieth verse describes the happiness of the siddha (liberated souls). Thus, after the statement of the subject matter of the text, the last two verses conclude the text by expressing the summary and brevity.

The Place of Saptaatika in Karma Literature Based on available evidence, it can be said that the Karma literature available in the Svetambara and Digambara Jain traditions was written based on the fourth Prabhrut of the fifth object of the Agraniyapurva and the Gyanapravad and Karmapravad Purva. Based on the Agraniyapurva, the Shatkhandagam, Karmaprakriti, Shatak and Saptaatika were compiled, and based on the third Prabhrut of the tenth object of the Gyanapravad Purva, the Kashayaprabhrut was compiled. Of these texts, the Karmaprati text is considered to be in the Svetambara tradition, and the Vashayaabhrut and Shatkhandagam are considered to be in the Digambara tradition. The Shatak and Saptaatika are considered to be in both traditions, with some variations in the text. The practice of naming a text based on the number of verses or shlokas has been prevalent since ancient times. For example, Acharya Shivsharm's 'Shatak', Acharya Siddhasen's Dvatrishika Prakaran, Acharya Haribhadrasuri's Panchashak Prakaran, Vishati-Vishatika Prakaran, Shodashak Prakaran, Ashtak Prakaran, Acharya Jinchalabh's Padhashiti Prakaran, etc. can be cited as examples. The name Saptaatika seems to have been given based on this principle. It is also called the sixth Karma text because it comes sixth in the current count of Karma texts. Saptaatika is one of the five texts considered to be the original literature on Karma. Saptaatika refers to differences of opinion in many places. For example, one difference of opinion is in verses 16-20 and its commentary, when mentioning the number of Udayavikalpa and Padavrindas, and another difference of opinion is in the Aayogikevali Gunasthan, when mentioning the name karma.

The text discusses the origin and number of verses in the "Sapttatika," a Jain text. It suggests that the text was likely composed during a time when various Jain doctrines were prevalent. While the first verse describes it as a "drop" of the "Dristibad Anga," commentators attribute its origin to the fourth "Prabhat" of the fifth "Vastu" of the "Agraniyya Purva." This suggests its inclusion in the original literature. The text further argues that the "Sapttatika" encapsulates the essence of the "Karma Siddhanta" (theory of karma), making it a fundamental text. However, there is disagreement regarding the number of verses in the "Sapttatika." This particular edition contains 72 verses, but other editions have varying counts. The name "Sapttatika" (meaning "seven-seven") is derived from the number of verses, but the final verses seem to indicate the conclusion of the main topic, suggesting that they might not be included in the original count. Different editions have different numbers of verses: 61 in the edition published by Shri Jan Shreyaskar Mandal, 64 in the edition published in the fourth part of "Prakarana Ratnakar," and 72 in the edition published by Shri Atmanand Jain Granthamala with Acharya Malayagiri's commentary. An edition with "Chuni" (commentary) lists 71 verses. The variation in verse count is attributed to Gujarati commentators incorporating inter-textual verses into the original text and including verses deemed useful for the topic.