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Showing posts with label Karma. Show all posts
Showing posts with label Karma. Show all posts

Tuesday, February 22, 2011

Jain Karma Philosophy - Punya (Meritorious) and Päp (Sinful) Karma

Introduction

In Jain philosophy, karma are classified in many different ways.  They are classified as Ghäti or Aghäti karma depending upon whether they subdue the qualities or innate nature of the soul or create physical environment of a living being.  The same karma are also classified in a different way into Punya and Päp karma categories.  Also, in Jain literature we come across other types of Karma like Dravya Karma, Bhava Karma, and Nokarma.  However this article is not discussing these three types of karma.

Acquiring Karma and its Consequences

Jain philosophy explains that Karma is a matter which is made up of very fine and subtle particles that one cannot see or feel by any physical means.  The entire universe is filled with such particles (we need to believe this by faith only).
When these karma particles attach (bond) to the soul it is called the bondage of karma.  In general the bondage of karma occurs due to the soul's Mithyätva (illusion or ignorance), Avirati (vowlessness), Pramäda (spiritual laziness), Kashäya (anger, ego, deceit, greed etc.) and Yoga (activities of the mind, body, and speech).
Such bondage occurs for certain duration only.  We do not have any karma attached to us forever.  When the time of the attachment of karma is over then these karma will create an environment surrounding the soul and then they will immediately separate from the soul.  The soul that is surrounded by such environment may feel pleasure or pain based on the surroundings created by these various types of karma and hence we acquire new karma.  This process occurs at every moment in our life.  This way under normal circumstances we will never be free of karma because at every moment we remove some old karma and acquire some new karma.
Types of Karma

Ghäti Karma

Ghäti karma subdue the innate qualities of a soul namely; infinite happiness (faith and conduct), infinite knowledge, infinite perception or vision, and infinite power or energy. They are divided into four categories.
Mohaniya Karma
Deluding Karma obscures blissful nature or happiness (faith and conduct) of the soul
Jnänävaraniya Karma
Obscures infinite Knowledge of the soul
Darshanävaraniya Karma
Obscures infinite Perception of the soul
Antaräya karma
Obstructs  infinite Power and Energy of the soul

Aghäti karma

Aghäti karma are non-destructive to the innate qualities of the soul but are responsible for the creation of physical body, physical mind, social environment, and life span for the soul.  They are also divided into four categories.
Vedaniya Karma
Creates Favorable or Unfavorable Physical Environment for the Soul
Näm karma
Physical Body and Physique Determining Karma
Gotra karma
Status Determining Karma
Äyu karma
Life Span Determining Karma

The above 8 categories of karma are divided into many (about 120) sub-categories. The same sub-categories are also categorized differently into Punya and Pap karma categories.

Punya or Pious Karma

We acquire Punya or pious karma when we perform or reflect upon virtuous activity with or without a feeling of self-satisfaction and accomplishment.  When Punya karma matures they produce a result; they will create favorable environment conducive to spiritual life such as human life, healthy body, comfort, moral family etc.
A person may use such circumstances to progress himself spiritually or a person may use it to increase his power, fame, luxury, and/or comfort.  This depends upon the person's free will or self determination (Purushärtha).  However, if a person decides to progress further spiritually his Punya karma will have created a proper environment for him to do so. All Tirthankars fall into this category.  In contrast however a few Chakravarti kings used this type of environment to increase their power throughout their life and went on to hell to suffer.

Pap Karma

We acquire Pap or sinful karma when we perform or reflect on any non-virtuous work associated with violence, dishonesty, stealing, not behaving chastely, attachment to worldly objects, anger, conceit, deceit, lust, revenge, and having impure thoughts. When the Päp karma mature and the results come to fruition, they will create an unfavorable environment which may bring misery, discomfort, unhappiness, and dissatisfaction to the living being.  Under such environment, one rarely progresses spiritually.
Muni Kuragudu's life is one example that comes close to this situation. Due to Punya karma, he attained human life and became monk.  However due to some Pap karma he could not fast (Upaväs) even on Samvatsari day.  Yet he attained Keval-Jnän and liberation because he remained equanimous under very adverse circumstances.

Relationship among Ghäti, Aghäti, Punya and Pap karma

All Ghäti karma subdue the innate qualities of the soul and hence all four categories of Ghäti karma and all their sub-categories are classified as Päp or sinful karma.
Only Aghäti karma that are responsible for the physical environment of a living being are classified as the result of Punya karma or Pap karma.
·         Certain sub-categories of Aghäti karma that produce a human life, a healthy body, high social status, and a longer life span are considered the result of Punya or virtuous karma.
·         Certain sub-categories of Aghäti karma produce an unhealthy body, a shorter life span, low social status, poverty, birth in hell, or as an animal, insect, or in a vegetative state or similar categories.  These are considered the result of Päp or sinful karma.
In summary all Punya Karma are Aghäti karma while Pap karma belongs to both Ghäti and Aghäti karma.

Discussion on Ghäti, Aghäti, Punya and Pap karma

Under normal circumstances, the environment created by Päp or sinful karma are not conducive to the spiritual progress of a soul because it produces an unhealthy body, a shorter life span, low social status, poverty, birth in hell, or as insects, animals etc.
Only the environment created by Punya karma are conducive to attain higher spiritual state because they can result in human birth, healthy body, spiritual education, a longer life span and so on.  Without a human life and spiritual environment one cannot attain a Vitaräga state (a spiritual state beyond attachment and aversion) and hence Keval jnän (infinite knowledge).
Jain philosophy states that the following karma related events occur in the life of every living being:
·         At every moment all 8 categories of karma (4 Ghäti karma and 4 Aghäti karma) together produce results and then they are released from the soul.
·         At every moment 7 of 8 categories of new karma are attached to the soul and only once in a life time a soul acquires all 8 categories of karma.  Äyu karma of the next life is acquired only once in a current life time.
·         Only the Mohaniya karma (Mithyätva and Kashäya together) is responsible for the bondage of new karma of all 8 categories.
·         In the absence of Mohaniya karma, no new karma are attached to the soul because of the presence of Jnänävaraniya, Darshanävaraniya, Antaräya, Vedaniya, näma, Gotra, and Äyu Karma.
If we think in terms of Punya and Pap karma, we can conclude that at every moment a person, who is always under the influence of Mohaniya karma, may acquire either all Pap karma or both Punya and Pap karma by reflecting and doing non-virtuous or virtuous activities.
Under no circumstances, a person will acquire only Punya karma and no Pap karma.  This happens because any virtuous work done under the influence of Mithyätva and Kashäya will result in acquiring some Pap karma along with Punya karma.  This process continues until one attains a very high spiritual state known as Vitaräga state (Spiritual state of 12th Gunasthänak).
Therefore; at every moment, we should be very alert and try our best to acquire maximum Punya karma and minimum Pap karma.  Under such effort a net reduction in Ghäti karma will occur because all Ghäti karma are Pap karma only.
This can be accomplished by continuously reflecting on to the reduction of our Mithyätva and Kashäya (reduce Karta Bhava or ego) while continuously reflecting and doing pious or virtuous activities of body, speech and mind.
The highest pious activities of body, speech and mind are the six Abhyantar Tapa (internal austerities): Präyashchitta (repentance for bad deeds), Vinay (humility towards all living beings), Vaiyävruttya (rendering selfless service all living beings), Swädhyäy (study of the spiritual literature), Dhyäna (meditation on the nature of the soul), and Käyotsarga or Vyutsarga (remain in a complete state of equanimity).
In practicing these activities one eliminates all Ghäti karma and attains Vitaräga state and Keval-jnän.  After the attainment of Keval-jnan, a person will have only punya karma left to shed.  This will happen at the end of current life and results in the person attaining liberation.

Discussion of Two Important Questions

1.     Sometimes people argue that "pap karma is an iron chain and punya karma is a golden chain for the soul”. Since both are ‘matter’, neither can liberate the soul. The soul is liberated by becoming free of ‘matter’; both punya and pap.
Spiritually the above logic is not correct because when a person removes all his Ghäti Pap Karma he attains Keval-jnän.  All his Punya karma and other Aghäti Pap karma matter is still attached to him, but those karma cannot stop him in the attainment of liberation.
However, the above logic has created a incorrect perception in our community’s mind that Jainism is a selfish religion and hinders the people from doing virtuous work.
2.     In my teaching of Jain religion, I generally ask the following question:
Mahävir swämi attained Keval-jnän at the age of 42 and then he travelled for 30 years to preach the truth he has realized to the people. At the age of 72 he attained nirvana or liberation.
Why did he travel for 30 years to preach?  He could have stayed at one of the cave in a meditation and still attain the liberation.
I get only one answer - Because of Tirthankar Näma Karma
In my opinion this is an incorrect statement, and here is my logical explanation:
Keval-Jnäni possesses "Yathäkhyäta Chäritra"; meaning his conduct is natural and according to the innate nature of the soul.   In this state no karma can influence him.  Karma has maximum influence on the people who are at Mithyätva state (1st Gunasthänak) and have no influence who are in a Keval-Jnäni state (13th Gunasthänak).  So the answer does not fit the Jain philosophy at all.
The correct answer is that "Because of Compassion" Mahavir Swami preached two or three times a day every day and travelled for 30 years.  Compassion is the innate nature of the soul.  To indicate that "because of näma karma" he traveled and preached does not fit into the definition of what is natural conduct for a Keval-Jnäni.

A Word of Caution with Regards to Punya Karma

While doing virtuous activities, many a times due to our ignorance of reality (Mithyätva) and ego (Kashäya), a person feels (reflects) that because of his good effort or action many people are being helped or that because he is a big donor, a temple or hospital was able to be built.  In doing such deeds, he receives a high social status and he takes great pride of this status.
But in acquiring these valid Punya or virtuous karma for his good deeds, he at the same time acquires maximum Pap karma because he has done the good work under the very high influence of Mohaniya karma to gain power and fame (Karta Bhava).
Hence Jainism warns that any virtuous activity done under Mithyätva and Kashäya state ultimately results in a sinful activity to that person even though other people and animals, and environment are being helped.
Only Ghäti karma and in particular Mohaniya karma hinders the soul in acquiring the Vitaräga State.  Once one attains a state of Vitaräga by removing all Mohaniya karma, other three Ghäti karma become powerless and they are destroyed within 48 minutes without any effort and a person attains Keval-jnän.  A Keval-Jnäni person attains liberation at the end of the current life and no fallback occurs during this time.
In the absence of Mohaniya karma, all other karma become totally powerless even though their present exist.  None of them can provide any obstacle in the attainment of soul's liberation.  Now theoretically one can say that any karma is a hindrance to the attainment of liberation, but it has no spiritual value.

Are We Capable of Removing Aghäti Karma before their Maturity?

No human being is capable of removing any Aghäti karma before their maturity.  At the most we can modify them from one sub-category to another sub-category within the same group.  Hence everyone has to complete these karma.  Even after the attainment Keval-jnän, a person is not capable of removing such karma.  They all have to wait until the completion of Äyu karma, because Äyu karma cannot be modified in the last life.
In case of a kevali person, if his time of Äyu karma is less than the maturity time of the remaining three Aghäti karma, then the kevali performs Samudghat near the end of his life.  He expands his soul and spreads it across the entire universe (spreads throughout the 14 Rajlok area).  This way he forces the remaining three Aghäti karma to mature earlier and produce their result in a very short time.  After the completion of the three Aghäti karma, he withdraws his soul into his body.  Then he withdraws his activities of body, speech, and mind.  Now his spiritual state is considered 14th Gunasthänak.  He stays in this state for few seconds and attains Nirvana.
In conclusion, we can say that we have to complete the maturity cycle of all Aghäti karma.  Only Kevali can force the Aghati karma to mature earlier to coincide with the maturity time of the Ayu karma.  However no one can force Ayu Karma of the last life to mature earlier.

Summary

One can easily conclude that in order to attain liberation, Jain philosophy teaches us that we continuously need to do virtuous activities like helping others, showing compassion to all beings, following a strict vegetarian (Vegan) diet, study and discussion of religion (Svädhyäya), and protecting the environment.  However, while doing virtuous activities, we should remain very alert and should not get trapped by fame, power, high social status or frustration of not accomplishing the result.  In other words we continuously need to reduce or eliminate Mohaniya (Mithyätva and Kashäya) karma.
Never think that Jainism teaches that Punya is a karma that hinders the soul in attaining liberation.  Punya is a good Aghäti karma and no Aghäti karma hinders any innate qualities of the soul and hence Vitaräga state and Keval-jnäna.  On the contrary Punya karma provide a favorable environment for the soul to attain Keval-jnän.   It is our free will or determination (Purushärtha) that determines how we use of the favorable environment.
The Mohaniya karma is the single most dangerous karma because due to this karma we acquire all other karma and hence one cannot attain Vitaräga state and in result, Keval-jnän.
The Mohaniya karma can easily be removed if we properly use the environment created by Punya karma for our spiritual growth, which is a human life-form, a healthy body, a good spiritual education, and so on.  In conclusion, the essence of Jain philosophy is very clear.  In order to attain liberation, one should continuously do virtuous activities without any expectation of the fruits of his work.  In future this will provide a more conducive environment to eliminate Mohaniya karma which is the only karma that hinders a person's ability in attaining Keval-jnän and liberation.  Without the presence of Mohaniya karma, all other karma become powerless.

Pravin K Shah
Jaina Education Committee
Raleigh, NC USA
February 18, 2011

allvoices

Saturday, January 2, 2010

Karma Theory in Jainism: Mohaniya Karma Part 4

Karma theory of Jainism depicts that Karma is divided into eight parts and we have discussed Darshanavaraniya Karma in the last part of the discussion. Third of the Ghati karma is Mohaniya Karma. Mohaniya Karma is the king of all Karma. In fact all Karma exists for infinite period due to Mohaniya Karma. This is the strongest, long lasting and most powerful of all Karma.

Mohaniya Karma is further divided in two parts:
1. Darshan Mohaniya
2. Charitra Mohaniya

Darshan Mohaniya is the main reason and root cause of Samsara. It restricts Samyag Darshan or right View. Mundane soul rotates in the earthly perspectives and can not attain Moksha (Nirvana) because of this Karma. Darshan Mohaniya Karma is always accompanied by Ajnyana. There are three types of Darshana Mohaniya according to Jain theory of Karma.

1. Mithyatva Mohaniya
2. Mishra Mohaniya
3. Samyaktva Mohaniya

Mithyatva Mohaniya causes Mithyatva or wrong belief (wrong view) and resist soul to attain Samyaktva. It has the highest time period  (Sthiti) among all Karma i.e. 7000 trillion Sagaropama.

Mishra Mohaniya also resist Soul in attaining Samyaktva or Samyag Darshan. The very nature of the karma keeps the soul in ambiguity and does not let the Soul to determine the substances (Tatva).

Samyaktva Mohaniya can exist even with Samyak Darshan. It is a type of impurity that resist the soul from attaining Kshayik Samyag Darshan.

Charitra Mohaniya is divided in to two parts according to Karma Granth. Jain Karma theory speaks that these are Kashay and No- kashay.

I will discuss the theory about Charitra Mohaniya Karma in the next part.

Karma Theory Part 1
Karma Theory Part 2
Karma Theory Part 3
Karma Theory part 4
Karma Theory part 5


Thanks,
Jyoti Kothari

Jyoti Kothari is an author and hubber who writes about Gems and Jewelry, India, Economy, Finance, Management, Skills, Job, Employment, Food, Environment, Jainism and on many other topics.
He is proprietor, Vardhaman Gems, Jaipur, representing centuries old tradition of Excellence in Gems and Jewelry.

allvoices

Karma Theory in Jainism: Mohaniya Karma Part 4

Karma theory of Jainism depicts that Karma is divided into eight parts and we have discussed Darshanavaraniya Karma in the last part of the discussion. Third of the Ghati karma is Mohaniya Karma. Mohaniya Karma is the king of all Karma. In fact all Karma exists for infinite period due to Mohaniya Karma. This is the strongest, long lasting and most powerful of all Karma.

Mohaniya Karma is further divided in two parts:
1. Darshan Mohaniya
2. Charitra Mohaniya

Darshan Mohaniya is the main reason and root cause of Samsara. It restricts Samyag Darshan or right View. Mundane soul rotates in the earthly perspectives and can not attain Moksha (Nirvana) because of this Karma. Darshan Mohaniya Karma is always accompanied by Ajnyana. There are three types of Darshana Mohaniya according to Jain theory of Karma.

1. Mithyatva Mohaniya
2. Mishra Mohaniya
3. Samyaktva Mohaniya

Mithyatva Mohaniya causes Mithyatva or wrong belief (wrong view) and resist soul to attain Samyaktva. It has the highest time period  (Sthiti) among all Karma i.e. 7000 trillion Sagaropama.

Mishra Mohaniya also resist Soul in attaining Samyaktva or Samyag Darshan. The very nature of the karma keeps the soul in ambiguity and does not let the Soul to determine the substances (Tatva).

Samyaktva Mohaniya can exist even with Samyak Darshan. It is a type of impurity that resist the soul from attaining Kshayik Samyag Darshan.

Charitra Mohaniya is divided in to two parts according to Karma Granth. Jain Karma theory speaks that these are Kashay and No- kashay.

I will discuss the theory about Charitra Mohaniya Karma in the next part.

Karma Theory Part 1
Karma Theory Part 2
Karma Theory Part 3
Karma Theory part 4
Karma Theory part 5


Thanks,
Jyoti Kothari

Jyoti Kothari is an author and hubber who writes about Gems and Jewelry, India, Economy, Finance, Management, Skills, Job, Employment, Food, Environment, Jainism and on many other topics.
He is proprietor, Vardhaman Gems, Jaipur, representing centuries old tradition of Excellence in Gems and Jewelry.

allvoices

Monday, December 28, 2009

Karma Theory in Jainism Part 3

Continued from Part 2.....

As I have mentioned earlier that there are eight principal Karmas and these are further divided into sub parts. I have already mentioned about Jnyanavaraniya Karma or Gyanavaraniya Karma. Here is the description of Darshanavaraniya Karma.

1. Chakshu Darshanavaraniya Karma
2. Achakshu Darshanavaraniya Karma
3. Avadhi Darshanavaraniya Karma
4. Kevala Darshanavaraniya Karma 

Chakshu Darshanavaraniya Karma is liable to restrictions and disabilities related to Chakshu (Eyes) where as Achakshu Darshanavaraniya Karma is liable for senses (Indriya) other than eyes. These senses are touch, taste, smell and hearing.


 Avadhi Darshanavaraniya Karma restricts Avadhi Darshan. Avadhi Darshan is similar to Avadhi Jnyana. Subject of Jnyana is Vishesha and that of Darshan is Samanya.

 Kevala Darshanavaraniya Karma restricts soul to obtain Kevala Darshana. Keval Jnyan and Keval Darshan always stay together.
Karma Theory Part 1
Karma Theory Part 2
Karma Theory Part 3
Karma Theory part 4
Karma Theory part 5


Thanks, 
Jyoti Kothari


Jyoti Kothari is an author and hubber who writes about Gems and Jewelry, India, Economy, Finance, Management, Skills, Job, Employment, Food, Environment, Jainism and on many other topics.
He is proprietor, Vardhaman Gems, Jaipur, representing centuries old tradition of Excellence in Gems and Jewelry. 

allvoices

Saturday, December 26, 2009

Pearls are not for Jain

Pearls are used as gems since ancient times. Jewelers make beautiful Jewelry from pearls all over the world. However, pearls are not for Jain community. Most of the pearls are obtained through a highly violent and Cruel process. We know that Jainism is known for Ahimsa, the non-violence.

Pearls were found naturally from both sea water and fresh water since time immemorial and people were using those in strings and other varieties of Jewelry. However, Mikimoti in Japan invented a method to culture pearls artificially. As real pears were rare, cultured pearls soon became very popular.

Later on many other varieties of artificial pearls came in the market such as Bibaco pearls, fresh water pearls and finally the Chinese pearls. Chinese pearls are also known as Hyderabad pearls in India.

All these pearls are obtained by killing oysters.  Oysters are living beings, hence it is not advisable for Jain community to use these pearls.

Millions of oysters are nurtured and injected artificially to get pearls. Those are killed to obtain pearls. It is seen that some of the Jain Jewelers are involved in this business. Though most of them do not farm oysters but they obtain pearls from fishermen who kill the oysters. Using pearls causes acute Karma Vandh.Users have to face Karmic bondage in this life or another birth.

Ghor Himsa also leads to Narak gati according to the philosophy of Jainism as preached by the Jain Tirthankar Mahavir.

I request these Jewelers to leave the business and adopt some other business that is less violent.
JainJainismJain Temples,



Karma Theory Part 1 

Karma Theory Part 2

Thanks,

(Jyoti Kothari, proprietor, Vardhaman Gems, Jaipur represents centuries old tradition of excellence in Gems and Jewelry. He is also a Quality Management System, ISO 9000 Professional.)

allvoices

Pearls are not for Jain

Pearls are used as gems since ancient times. Jewelers make beautiful Jewelry from pearls all over the world. However, pearls are not for Jain community. Most of the pearls are obtained through a highly violent and Cruel process. We know that Jainism is known for Ahimsa, the non-violence.

Pearls were found naturally from both sea water and fresh water since time immemorial and people were using those in strings and other varieties of Jewelry. However, Mikimoti in Japan invented a method to culture pearls artificially. As real pears were rare, cultured pearls soon became very popular.

Later on many other varieties of artificial pearls came in the market such as Bibaco pearls, fresh water pearls and finally the Chinese pearls. Chinese pearls are also known as Hyderabad pearls in India.

All these pearls are obtained by killing oysters.  Oysters are living beings, hence it is not advisable for Jain community to use these pearls.

Millions of oysters are nurtured and injected artificially to get pearls. Those are killed to obtain pearls. It is seen that some of the Jain Jewelers are involved in this business. Though most of them do not farm oysters but they obtain pearls from fishermen who kill the oysters. Using pearls causes acute Karma Vandh.Users have to face Karmic bondage in this life or another birth.

Ghor Himsa also leads to Narak gati according to the philosophy of Jainism as preached by the Jain Tirthankar Mahavir.

I request these Jewelers to leave the business and adopt some other business that is less violent.
JainJainismJain Temples,



Karma Theory Part 1 

Karma Theory Part 2

Thanks,

(Jyoti Kothari, proprietor, Vardhaman Gems, Jaipur represents centuries old tradition of excellence in Gems and Jewelry. He is also a Quality Management System, ISO 9000 Professional.)

allvoices

Tuesday, October 13, 2009

Karma Theory in Jainism: Origin, History, Texts and other descriptions Part 2

*
Continued from Part 1

As I have mentioned earlier there are six parts in Karma Grantha by Acharya Devendra Suri. Names of those six are as follows:

1. Karma Vipaka
2. Karmastava
3. Vandha Swamitva
4. Shadashiti
5. Shataka
6. Saptati

The first Karma Grantha "Karma Vipaka" deals with four types of Vandha that means bondage of karmik particles with the soul.

These four are:

1. Prakriti

2. Pradesh

3. Sthiti

4. Anubhaga or Rasa


Prakriti means nature. When a mundane soul involves in any actions, it attracts Karma Vargana (Karmik particles) from the nature and  create a bond with that. This bonded particles further divide into eight types of Karma according to the nature of actions. These eight types are:

1. Jnyanavaraniya (Gyanavaraniya)
2. Darshanavaraniya
3. Mohaniya
4. Antaraya
5. Nama
6. Gotra
7. Vedaniya
8. Ayushya

First four of these are Ghati Karma and the next four are Aghati Karma. Ghati Karma restricts a soul to obtain Kevala Jnyana (omniviscence) and Aghati from Moksha (salvation).

1. Jnyanavaraniya (Gyanavaraniya) Karma: A soul is full of wisdom and knowledge. However, Jnyanavaraniya Karma puts a cover over it and restricts a soul to obtain knowledge and wisdom. Jnyana means knowledge and Avaran Menas cover. Hence Jnyanavaraniya means which covers or restricts to aqquire knowledge. There are five types of Jnyana or knowledge

1. Mati Jnyana (28)

2. Shruta Jnyana (14)

3. Avadhi Jnyana (6)

4. Manah Paryava Jnyana (2)

5. Kevala Jnyana (1)


Jnyanavaraniya (Gyanavaraniya) Karma is also divided into five types according to their capabilities of covering each Jnyana such as Mati Jnyanavaraniya, Shruta Jnyanavaraniya and so on. These five further have sub-divisions as mentioned in the bracket above.

Karma Theory Part 1
Karma Theory Part 2
Karma Theory Part 3
Karma Theory part 4
Karma Theory part 5

Thanks, 
Jyoti Kothari

Jyoti Kothari is an author and hubber who writes about Gems and Jewelry, India, Economy, Finance, Management, Skills, Job, Employment, Food, Environment, Jainism and on many other topics.
He is proprietor, Vardhaman Gems, Jaipur, representing centuries old tradition of Excellence in Gems and Jewelry.

allvoices

Monday, October 12, 2009

Karma Theory in Jainism: Origin, History, Texts and other descriptions Part 1

Most of the Indian philosophies believe in Karma theory. Vedic, Buddhist and Jain, all have a faith on Karma and Karmafal. However, they differ in many points.

Jainism has the most subtle description of Karma. Ninth of the fourteen "Purva" is dedicated to Karma theory and named as "Karma Pravaad Purva". This is part of "Drishtivaada", the biggest, greatest, most complicated part of teachings of Lord Mahavira.

We can not find Drishtivaada as people can not retain it in their memory some centuries after the Lord. Probably, Acharya Aryarakshita Suri was the last to retain Karma Pravaad Purva with him.

Karma theory is described in many places in ancient Jain texts, Aagama.  Bhagwati Sutra, the fifth Anga Sutra describes a lot about Karma. We get references in many other anga such as Sthananga and Samavaayaanga Sutra, Uttaraadhyayana Sutra etc. A separate Anga Vipaka Sutra is dedicated to Karma Vipaka that means fruits of Karma.

Tons of texts are written about Karma theory later on such as "Kamma Payadi" in Shwetambara and "Gommatsara" in Digambar school.

However, the most popular is "Karma Grantha" by Acharya Devendra Suri, It is so popular that almost every reader of Jainism reads it. This is didided into six parts. The last part describes that this text is a drop from the ocean of Drishtivada.

Karmagrantha falls into the category of "Ganitaanuyoga" alias Karanaanuyoga among four divisions of Jain texts. Rest of three Anuyoga are Kathaanuyoga alias Prathamaanuyoga, Charanaanuyoga and Dravyaanuyoga.
Ganita  / Karana means mathematics in Sanskrit language. Hence, tons of mathematical calculations are there in Karma Grantha to describe specific theories of Vandha, Udaya, Udirnaa, Satta, Sankraman, Upashamana, Apavartanaa, Udvartanaa, Nidhatta and Nikaachana.

Karma Grantha also deals with five causes of Karma Vandh, Avadhaa Kaala, eight types of Karma Prakriti and sub types and many other topics.. It also deals with fourteen Gunasthana, stages of spiritual development of a soul.

To be continued......
Karma Theory Part 1
Karma Theory Part 2
Karma Theory Part 3
Karma Theory part 4
Karma Theory part 5

Thanks,
Jyoti Kothari

allvoices

Monday, October 5, 2009

Some questions and answers about Jain philosophy


I have got some interesting questions in Jain communities that I have answered. Some of  those are reproduced here.


Q1      Does the soul have to wait till the "right" kind of gati, in the right circumstance is available? if it has to wait where does it wait? in the same bhoomi where the body passed away or in some other place?

Ans: No, the soul has not to wait. It starts immediately from the place of death and body. Other questions therefore not applicable.


Q2 Does a soul that has left the body still have its past memories? or does it lose them after having left the body? or does it maintain them and then loses them as soon as it takes another birth?

Ans: All these depend on a particular soul. In most of the cases soul looses its memory with in few moments.

Q3 Does a soul experience time the way humans do? like does it have to "wait" from one transition to another?

Ans: As answered earlier it has not to wait. The time span is so short that it can not even perceive (not more than four samayas)

Q4 If many bodies have died together, like in a war or bomb blast etc, can these souls interact with one another in any way? or with people (like ghosts) Can they see the world without eyes the way we see things with our eyes? can they hear and smell and taste and feel without any of those organs? if yes then how? if no then what do they experience?

Ans: No they can not interact with each other. As they do not have any senses (dravya indriya) they can not feel touch, taste etc. They experience Karmafal only.


Q5  If a soul has to travel from one Kshetra to take birth in another, how fast does it travel? Is the journey immediate or is there a speed limit for souls, like there is for light... this question sounds silly but its very fundamental in numerous ways

 Ans:There is no speed limit. Time factor is decieded upon turns. If it goes in straight line it takes one samaya. If it turns once it takes two samayas. At a maximum it takes three turns, hence four samayas.

Thanks,
Jyoti Kothari







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