Doctrine of Karman in Jain Philosophy

Author(s): Hiralal R Kapadia
Publisher: Vijibai Jivanlal Panalal Charity Fund Mumbai
Catalog link: https://jainqq.org/explore/006559/1

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THE
DOCTRINE
OF
KARMAN
IN JAIN PHILOSOPHY

虽

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THE
DOCTRINE OF KARMAN
IN JAIN PHILOSOPHY
By
DR. HELMUTH VON GLASENAPP

Translated from the original German by MR. G. BARRY GIFFORD
AND REVISED BY THE AUTHOR
Edited by
PROF. HIRALAL R. KAPADIA M.A.
Published by
THE TRUSTEES, BAI VIJIBAI JIVANLAL PANALAL CHARITY FUND, BOMBAY
Vira Samvat 2468]
A.D. 1942
[Vikrama Samvat 1998

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First Edition 1,000 Copies
[All rights reserved by the Publishers.]

Price Rs. 2-8-0.
Printed by M. N. Kulkarni at the Karnatak Printing Press, Chira Bazar, Bombay 2, and published by Bhagwanlal Panalal and other Trustees of Bai Vijibai Jivanlal Panalal Charity Fund, Bombay 2.

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Dedicated
in Gratitude and Esteem
To My Teacher
PROFESSOR
HERMANN JACOBI
Jainadarsanadivākara
-HELMUTH VON GLASENAPP

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PUBLISHERS' NOTE
We have great pleasure in publishing Mr. G. Barry Gifford's English translation of an important German work on the Doctrine of Karman in Jain Philosophy written by Dr. Helmuth von Glasenapp, which enjoys the distinction of having won for its author Doctorate of Philosophy of the University of Bonn, and of being very popular among the German reading public.
The translation was specially got made by the author for the late Babu Jivanlal Panalal and was supplied to him in consideration of a decent sum paid by him with the object of making the contents of the original German work available to Jains and of creating in the minds of English reading non-Jains a liking for Jainism.
We will consider the object of this publication sully served if it perpetuates the revered memory of the late Bai Vijibai, wife of the late Babu Jivanlal Panalal, and promotes the educational and cultural advancement of its readers, both Jains and non-Jains.
Our thanks are due to Prof. H. R. KAPADIA, M.A., for the c-fficiency with which the work is edited, and to the Karnatak Printing Press for the promptness and excellence with which the work is executed,
Bombay, 6th March, 19.12.
BHAGWANLAL PANALAL MOITANLAL PANALAL PREMCHAND K. KOTAWALA
Trustees, BAI VIJIBAI JIVANLAL PANALAL CHARITY FUND,

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G
The late Babu Jivanlal Panalal, J. P.

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The late Bai Vijibai Jivanlal Panalal.

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FOREWORD
The subject matter of “The Doctrine of Karman in Jain Philosophy” is of supreme importance both to the adherent of Jain tenets and to the student of religion. The orthodox Jain will find set forth here what forms a central part of his belief, and what more or less actuates his life according to the dogma he professes. And whatever faith one may adhere to, it is necessary to give oneself an account of it as far as possible. For, that cannot be called a religion fit for rational Beings that does not stand the test of reason, or which even runs counter to the laws of human understanding. True, every religion worth the name has to face, and grapple with, problems that have been solved in a variety of ways by the thinkers and teachers of mankind. In every religion which rises above the primitive forms of worship questions may be found to which no answer may have been given so far by the system, in part because the questions have not been gone into, in part because the premises of the system are not such as would lead to, or even allow, a consistent reply to every query. But there are--and just in the highest forms of religion How's and Why's to which no human intellect will ever be able to give a satisfactory, exhaustive reply. In such cases it must suffice to show that these doctrines, though they are shrouded in mystery, yet arc not wantonly put forth, that they are not without cohesion with the rest of the system, and that they lie still within the domain of sound thinking. Such doctrines must cven not be without direct or indirect support either from logical deduction or from experience or from both. It is not permissible that they should be mere statements for the sake of the system, and without some proof or other. Such statements would be untenable, whether they proceed from a delight in theoretical systematising, without an eye to facts, or whether they are the result of a fertile fancy's play.
The follower of Mahāvīra, then, has got here a golden opportunity of seeing how far the doctrine of the founder and the recognised exponents of Jainism satisfies the requirements laid down in the above principles. In other words, the present exposition of the doctrine of Karman in the Jain Philosophy will afford to the Jain of these days a welcome chance of gauging his religion by the standard of principles recognised by the modern student of philosophy and theology. And it must be a distinct delight to the thinkers among the

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FOREWORD
ranks of this belief to see how their creed, old and venerable to them, fits in with or contradicts, as the case may be, twentieth century views. It is in particular to this class of thinkers that the present book appcals, a class for which the Jain community has been more remarkable than many another rival creed in India. It is probably owing to their enthusiasm, conservatism and, at the same time, adaptability, that Mahāvīra's doctrine has found followers so early and unflinching, that it has lasted for more than 2000 years, and has outlived such a formidable competitor as Buddhism at one time threatened to become.
But the book before us is of importance for every student of religion, be he within or without the circle of Mahāvīra's adherents, because it treats of the Karman, a central, if not the fundamental, doctrine in most of the world's religions. Apart from the emphasis with which Karman is taught in Jainism, the Jain doctrine on this point is of uncommon interest, as it postulates such a nature of Karman which would seem to represent an extreme. For, in no other system, perhaps, has Karman been taught to be of such concrete, realistic, physical nature as here. This should not be taken to imply that other systems of philosophy and religion had not beliefs regarding Karman that seem at least to approach the Jain version, The technical terms as well as the illustrations, used in teaching and explaining Karman in Vedānta, for instance, appear to suggest that the moral element in cach action which is followed by reward or punishment would produce a physical entity, to be consumed in enduring the pain or enjoying the reward. But nowhere, if our sources and their knowlodge are comprehensive enough, has the physical nature of the Karman been asserted with such stress as in Jainism. A moral fact, then, good or bad, produces a psycho-physical quality, a real not merely symbolical mark, a characteristic in the most literal sense, affecting the soul in its physical nature. This point of view once taken, it was not unnatural, that the analysis of the production, nature and effect of the Karman should assume such an almost mathematical form as it has done in the Karmagranthas and other authoritative writings, and bring rather heterogeneous elements together under the common category Karman. Anyone, however, who should find the Jain doctrine of Karman and its psycho-physical analysis by the classical writers too minute and complicated, is referred to Buddhist psychology. There he may readily convince himself that either these writers have merely systematised for the system's sake, or have seen a good deal more than we, for some reason or other, are able to see.
The second point that before others attracts attention is the question about the age of the Karman theory. Though the doctrine has been developed with a minuteness in detail, a care in classification,

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FOREWORD
a definiteness in statement, which would do credit to the most methodical modern system, yet here again the question about its age remains, for the time being, an open one. At least one thousand years before the Christian era the Karman tenet is said to have been in vogue. This is of course supposed to be the lower limit, the higher one possibly lying much further back in antiquity. But the fact is significant that it cannot be shown where precisely and when a doctrine of such central position as that of the Karman originated. That the fundamental idea of Karman is part and parcel of the Jain canon may be as readily accepted as the assumption that later writers have developed the theory in detail and expressed in technical terms what the elders implicitly had taught and believed. But if neither Jainism, nor Buddhism, nor Hinduism has got to show a definite date of origin for a doctrine that with all of them is a pivot of their beliefs, might it not be assumed that this doctrine of the Karman in its various shades is an inheritance of old, a technical expression of the universally acknowledged law of moral retribution ?
The third point that strikes the modern student of religion is the great insight attached to authority. In this Jainism indeed does not stand alone. The Vedic Rși of yore, the Tathāgata with the Bud. dhists, claimed and enjoyed as undisputed an authority in deciding the most momentous problems as the Jain Kevalin. But that they all were credited with such insight into things beyond the senses and primitive thinking as would command unswerving faith, and would cut short questions like Why ? and How ?: this is a document of the fact that even atheistic religious systems, to say nothing of strict Theism, profess to be a higher message, and claim to convey a preternatural, if not a supernatural truth.
So much about the book before us and its contents. One more word about the author. In the Preface to the English Edition (p. 21) he makes mention of "the difficulty which besets a European in penetrating into an intricate Indian philosophical system”. It is true, in undertaking and accomplishing such a task everything is against him, except the will to know and to get over every obstacle. The Indian can hardly realise how a day's, perhaps a week's, work may be lying behind the grasp of a term the understanding of which is a matter of tradition to him. Considering what Dr. von Glasenapp has achieved, it may not be easy to say who is to be congratulated more, whether he who has mastered so successfully the task before him, or the readers, the members of the Jain community before all, who thus easily enter into the fruits of the author's labour. The Encyclopædia for IndoAryan Research (I. Band, I. Heft B, Geschichte der Sanskrit-Philologie und Indischen Altertumskunde, von Ernst Windisch, p. 354),

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FOREWORD
acknowledges the worth of the present book which it calls “an important new publication on Jainism” that “should make the understanding of the Karman doctrine easier". Indeed it requires more than an ordinary acumen to find out from an even string of Gāthas the leading lines of a whole system, to co-ordinate and subordinate them according to their importance and consequence, and to marshal the details into their respective quarters. It needs a will to conquer in order to enter upon tasks of this kind, not unlike the entering of a forest in a dark continent, possibly untrodden by human foot, bristling with technical terms, unexplained, yet full of settled meaning, often enough not to be derived from etymology. The enthusiasm and love of a research scholar is required for trying one's strength at such problems with the likely, but by no means certain, prospect of pushing the limits of our knowledge at least a little further back into the vast realm hitherto unknown and unexplored. May the English edition of " The Doctrine of the Karman in Jain Philosophy" meet with the same success in India, its spiritual home, the German one has met with in a foreign land.
St Xavier's College, Bombay,
May 15, 1921.
R. ZIMMERMANN, S.J.

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PREFACE TO THE GERMAN EDITION
The doctrine of karman is the central dogma of the Indian religions. It means every action, every word, every thought produces, besides its visible, an invisible, transcendental effect-the karman: every action produces, if one may so express it, certain potential energies which, under given conditions, are changing themselves into actual energies, forces which, either as reward or punishment, enter sooner or later into appearance. As in the case of a bond which, although the amount borrowed may long ago have been spent, continues to exist and only loses its validity on the repayment of the capital sum, so also the invisible effect of an action remains in existence long after the visible one has disappeared. This effect does not confine itself to the present life, but continues beyond it; it destines qualitatively and quantitatively the state after death. Actions performed during the present existence are the causes of the future existence, and the present life is, in its condition and duration, the result of the actions of the preceding one. Thus the natural difference between individuals finds an explanation which is so plausible that inversely it is adduced as a proof of the truth of the karman theory. The karman doctrine involves the idea of an eternal metempsychosis; for, as in each new existence actions which must be expiated in a future life are performed anew, so the migration of souls continues without end; but, as, on the other hand, every existence presupposes the actions of a preceding one, so likewise it is without beginning. Now, however, the idea of the eternity of the samsara, as soon as life was contemplated pessimistically, necessarily led to the endeavour to bring the painful re-incarnation to an end and eradicate the power of the karman. To this longing after salvation from the painful cycle of re-births a great number of religious and philosophical systems owe their origin, systems which, widely as they may deviate from one another in detail, are all in agreement in belief in the operating power of fault and of merit, in acceptance of the theory of the migration of souls, and in striving after a nirvana.
When and where the karman doctrine has had its origin in India we do not know; only is it sure that it existed at least a thousand
1 Nagarjuna, Madhyamikaśästra XVII, 13.
2 Samkara ad Brahma-Sutra II 1, 34; Samkhyasutra V, 20, VI, 4; Karmagrantha I, p. 2a.
3 Cf. Gough "The Philosophy of the Upanisads" 24 et seq.; Garbe "Sam

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years before the beginning of the Christian Era, and has since become the basis and centre of religious thought. Although the various sects and schools are to some extent in accord with one another in their estimation of the efficacy of the karman, there exist great differences between them regarding its philosophical explanation. There may be distinguished a whole scale of views, from the most extreme realism, which regards the karman as a complexity of material particles infecting the sinful souls, to the most extreme idealism, according to which it is a species of newly-produced invisible force, after all, in its highest meaning only unreal, because the entire world of the senses is an empty illusion, a dream, a Fata Morgana.
The conception first mentioned, the most realistic of all that have had their origin in India, is that of the Jains, of that Indian religious community which has existed from pre-Buddhistic times down to the present day. Their fundamental idea is, that the soul, pure in itself, is polluted through its actions and, in order to regain its natural state, must be freed from its stain--an idea which is also found in other religions, but which, however, while it has remained with them only an allegorical expression, has been adopted by the Jains in the real sense of the word, and has been worked up into an original system, which even now is the foundation of the belief of one-and-a-half million people.
The karman theory of the Jains as still taught to-day has been fully dealt with in a great number of works. Of these up till now, as far as I know, the following have been published: (1) the Karmagranthas1; (2) the Pañcasamgraha; and (3) the Karmaprakṛti.
1. The Karmagranthas are six books, of different dimensions, which treat of the most important points of the karman doctrine. The text, composed in Prakrit-Gäthās, and the Sanskrit Commentary on books I.-V., have been written by Devendrasūri (died Samvat 1327 in Mālava). There also exist a Commentary on the Gathās, Bālāva
khya-Philosophie" p. 232 et seq; Deusen "Allgemeine Geschichte der Philosophic I, 1, 3, p. 292 et seq; Berriedale Keith, JRAS (1909) p. 569; Boyer "Sur l'origine de la doctrine du Samsara" Journal Asiatique 1901, II 466; F. O. Schrader, ZDMG 64 (1910) 333 et seq.
1 A critical edition of the first four Karmagranthas of Devendra Suri along with his own commentary has been published in Sri-Atmananda-Jaina-grantharatnamālā as No. 85 in A.D. 1934, and a similar edition having the fifth Karmagrantha, the author's own commentary and the sixth Karmagrantha and Malayagiri Suri's commentary on it, has been published in the same series as No. 86 in A.D. 1940.-H. R. K.
2 For a list of the Svetambara and Digambara works dealing with the doctrine of karman sec Appendix VI of the above-mentioned edition (No. 85).-H. R. K.

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xiii
bodhas written in Gujarāti by Maticandra, Yasahsomal and his pupil Jayasoma, which is printed in the collection Prakaranaratnākara (Bombay, Samvat 1937) Vol. IV, pp. 305 et seq. The last, the sixth Karmagrantha, consists of some 70 Gāthās, which have been taken from Drstivāda by Candramahattara.” The most important commentary appears to be that by Malayagiri (according to Kielhorn in the 12th century A.D.),+ which in the edition employed is added to the text; here the number of the Gathās is 75. Peterson, Report 1883, Appendix I, p. 27, mentions a manuscript, with a commentary by Devendrasūri, which comprises 77 Gāthās: “Candramahattarācāryakrtagāthā 70 tatra praksiotagāthākartā Devendrācāryah.” In the Fourth Report (1886-1892) p. 57, he mentions another manuscript which contains 89 Gāthäs, and makes the following comment : “Al the end of the Saptalikā Devendra states that that tract is the work of Candramahattara to which he has himself added 19 gāthās, bringing the total number up to 89." According to that, then, the original text must have contained 70 Gāthās, and the one used by Malayagiri was already enlarged by additions. In the Prakaranaratnākara IV, pp. 773 et seq., the sixth Karmagrantha is also furnished with a commentary. The number of the Gāthās therein has been increased by additions to 93. The variation in the number of the verses shows that this book has been the object of extensive activity on the part of commentators, so that it is to be supposed that divergence between the views of different teachers has taken in it particularly acute forms. To me the commentary of Malayagiri has alone been accessible, for which reason deviations from the doctrine, that may have been expounded in his commentary by Devendra, might have been unavoidable. The difference between the views of the two masters cannot, however, have been of far-reaching consequence, because the variations existing between the first five Karmagranthas, explained by Devendra, and the sixth, commented upon by Malayagiri, are altogether of insignificant im portance.
2. The Pañcasamgraha contains a summary of the entire karman
1 Prakaranaratnākara IV, p. 2.
2 This name is traditionally true ; but, really speaking Candra Mahattara is not the author of Sattariyā, the 6th Karmagrantha. So says Muni Punyavijaya in his Gujarāti introduction (pp. 14-15) to No. 86.-H. R. K.
3 For his life and works see the Gujarāti introduction (pp. 15-21) to No. 86 and Muni Punyavijaya's article Acārya Sri-Malayagiri ane temanum Sabdānuśāsana published in "Sri-Jaina Satya Prakāśa" (Vol. VII, Nos. 1-3).-H. R. K.
4 Kielhorn, Palm-Leaf MSS. Report p. 45; Weber, Ind. Stud. X. 256 assigns him to 1423 A.D.
5 This problem of variation is discussed in the introduction (pp. 12-13) to No. 86.-H. R. K.

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doctrine. It consists of a great number of Prakrit-Gāthās, which emanate from Candrarşi (Candramahattara) --i.e., from the author of the Gāthās of the sixth Karmagrantha. Its name, Pañcasamgraha “Epitome of Five Things”, the book owes either to the circumstance that it has been compiled from five older books : Sataka, Saptatikā, Kaşayaprābhịta, Satkarma and Praksti (p. 3) or to the five dvāras, of which it treats, namely yogopayogamärganā, bandhakāḥ, baddhavyam, bandhahetavah, and bandhavidhayah (p. 5). It was commented upon by Malayagiri.
3. The Karmaprakrti gives, in 475 Gāthās, the detailed account of a portion of the karman doctrine. It was compiled by Sivasarmasüri, who indicates as his source the chapter of the Agräyaṇīyapūrva of the Destivāda, called “Karmapraksti”. The KP. has often been commented upon. The most celebrated commentary is the Tīkā by Malayagiri ; besides that, there exist a Vrtti by Yaśovijaya, who lived in the 17th century, an anonymous Cūrņi, and a Țippaņa by Nemicandra.
The relations of the karman works to one another and to other books of Jain literature are still in need of thorough examination, which, it must be admitted, can only be made possible when other works of this description will yet have been published. That Devendra was acquainted with the Karmapraksti and the Pañcasamgraha is seen from Kg. II, 144 a : “Devendrasurinā likhitam karmaprakyti-pañcasamgraha-bịhacchatakā-disastrebhyah". Concerning his dependence on the commentaries of Malayagiri nothing for the moment can be said : there are, however, in many different places literal reminiscences of the writing of the latter ; but, as both have made use of still older authors, it cannot be decided to what extent he leans upon him, or how far both go back to a common source.
Candramahattara and Sivašarman indicate as their source the twelfth Anga, the Drstivāda,3 an indication which is also found in
1 (Bțhat-) Sataka and (Karma-) Prakrti are also mentioned elsewhere as older karman works. Saptatikā is probably the 6th Karmagrantha. In Ps. there are only five verses which occur in the Saptatikā, or which are reminiscent of some given therein.
2 Naginbhai Ghelabhai Javeri in his Preface to the edition of the Karmaprakrti.
3 "Siddhapachim mahattham bandhodayasantapayadițhānam |
voccham suna samkhevam nisandam dițțhivāyasa". (6 Kg., v. 1).
Malayagiri remarks: "Dyțivādo hi parikarmasūtraprathamānuyogapūrvagatacủlikātūpapañcaprasthānah. tatra pūrveşu madhye dvitiye agrāyaniyābhidhāne caturdaśavastusamanvite pūrve yat pañcamam vastu vimsatiprābhịtaparimāņam tasya caturtham yat karmaprakytināmakam caturvimsat yanuyogadvāramayam prābhịtam tasmäd ime trayo bandhadayaḥ sūtrakstā leśato vakşyante. tato' yam band hodayasatprakytist hānānām samkşepo dịşțivādasya nisyandarupa). anena ca prakaranas ya

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other parts of the Jain literature.1 As the Purvas are said to have been, partially at least, in existence up till the year 1000 after Vira, the karman doctrine must have been, at the latest, completely developed at that time. The question now arises, whether this very complicated doctrine had already existed before that time or not, i.e., whether it is the product of a comparatively recent speculation, or had been already in its essential points contained in the sacred writings. A final judgment regarding this can only be arrived at through a comparison of the ideas developed in the karman works with those of the entire canon. I have not made such an examination. Nevertheless, as far as I could see, the most important karman doctrines are contained actually in the Siddhanta, of which any one can easily convince himself, if he but superficially consults the Sthānanga-Sutra, BhagavatīSūtra, Aupapātika-Sutra and Uttaradhyayana-Sutra. Many of the passages concerning karman appearing in these works contain only generalities; many, however give so many details that through them we may arrive at the result that already at the time of the canon the karman was developed in a high degree. That not only the principal points but many details of the karman theory are contained in the Angas and Upangas is proved by the numerous passages from the sacred writings which are quoted by the commentators and which often refer to quite special things.
Further, the fact that the karman writings go beyond that which has been laid down in the canon, but do not contradict it, follows already from the reason that they have not invoked upon themselves the reproach of heterodoxy. For, with a religious community that zealously guards the purity of their doctrine, as do the Jains, any
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sarvavinmulatā khyāpitā draṣṭavya. dṛṣṭivado hi bhagavata paramarhantyamahimnā virajamänena viravardhamanas vāminā sākṣād arthato' bhihitaḥ, sūtratas tu sudharmasvamina, tannisyandarupam cedam prakaranam ataḥ sarvavinmülam" (Kg. II, 116 af.) and
"Jo jattha apadipunno attho appagamena baddho vi |
tam khamiūna bahusuyā pūreūņam parikahantu". (6 Kg., v. 75, II, p. 213 b.). Cf. KP. 219 a:
"Iya kammappadio jahāsuyam niyam appamainā vi sohiyanābhogakayam kahantu varadiṭṭhivāyannu ".
1 According to Weber, Ind. Stud. XVI, 354, there is in the Vicaramṛtasamgraha (from the "Nandivṛtti ") the following indication:
"Sivaśarmasuryādibhir agreniyadipurvebhyaḥ samuddhṛtāḥ
śatakādikarma

granthāḥ".
2 Weber, Ind. Stud. XVI, 211 ff.; Klatt. Ind. Antiq. XI, 247b, 1882.
3 See especially its sutras 141-159.-H. R. K.
* See p. 93 (fn. 1) of this work and p. 218 of my work A History of the Canonical Literature of the Jainas.-H. R. K.
5 See Ovavaiya, Pannavaṇā and Jiväjivabhigama.-H. R. K.

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important deviation would not have remained unreproved. As with the canon, so also all karman works are in accord in all things of prime importance; in some details, however, wherein the sacred writing does not make any distinct declaration and leaves free rein to speculation, they differ from one another to the extent that in some details two or more views are exposed. There are two schools in particular who are opposing one another on many by-issues': the Āgamikas and the Kärmagranthikas. The former, the chief exponent of whom is Malayagiri, derive their ideas from a tradition which is dependent upon the Pūrvas. The Kārmagranthikas and their spokesman Devendrasūri, however, lean on the authority of older works on the karman, portions of which are even to-day in existence in Jain monastic libraries, but about which, nevertheless, nothing distinct is as yet known. For this attempt at a first complete, although not exhaustive, account of the karman doctrine, works of the two schools have been used. This could be done without hesitation, because the differences between the two schools are quite unimportant in regard to the system as a whole, and in a preponderating majority are of an altogether trifling nature; in their proper place there will be pointed out the most conspicuous of these differences.
The leading works, on which this account is based are the six Karmagranthas, in addition to which the two other works have been consulted for comparison and for supplementary material ; the ideas reproduced by us are therefore, within certain limitations, practically in their entirety those of Devendrasūri. The Karmagranthas recommended themselves before all other writings in so far as they demonstrate the karman doctrine in the clearest manner, and because of their most methodical arrangement. For similar reasons they appear to be those most highly estimated by the present-day Jains, as is proved by their frequent occurrence in manuscripts and in translations into the vernacular languages.
In order to afford the uninitiated an insight also into the essential principles and arrangement of the Karmagranthas, I append the following observations relating to them, commencing with a
Survey of the contents of the Karmagranthas.
First Volume of the Edition consulted.
I. KARMAVIPĀKA (Kammavivāga). 1. Praise, list of contents, explanations and proofs of the k (1 a) ;
1 For some of them see my edition (pp. 23-24) of Ķşabhapañcāśikā etc., and Devendra Sūri's commentary (p. 74) on Kammatthava (v. 2), his comm. (p. 182) on Sadasiiga (v. 49) and his comm. (p. 132) on Sayaga (v. 98).-H. R. K.
2 The numbers before the references signify the gāthās of the respective Karmagranthas; those in brackets after them, the page of the edition consulted.

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2. the k is fourfold, according to prakști, sthiti, rasa, pradeśa (3a); 3. the 8 karma-prakītis, their sequence is logical (3 b) ; 4-9. detailed explanation of jñānāvarana-k (5a); 9-12. of darśanāvarana-k (21b); 12-13. of vedaniya-k (23 b); 13-22. of mohaniya-k (24 a) ; 23. of āyus-k (31 b); 23-50 of nāma-k (31 b); 51. of gotra-k (48 a); 51. 52. of antarāya-k. (48 b) ; 53-60. the ethical conduct as cause of the binding of ks. (49b); 60. colophon (53 b).
II. KARMASTAVA (KAMMATTHAVA). 1. Praise, list of contents (55 a); 2. explanation of the 14 gunasthānas (56 a) ; 3-12. representation of the different prakstis which are possible in bandha in the gunasthänas. (63 a); 13-23. the same in udaya (69 a); 24. the same in udiranā (74 a) ; 25-34. the same in sattā (75 a) ; 34. colophon (78b).
III. BANDHASVĀMITVA (BANDHASĀMITTA). 1. Praise, list of contents (80 a); 2-3. summary of prakstis which are not bound (81 a) ; 4-24. what prakrtis are bound in the 14 märganästhānas (81 b); 24. colophon (91 a).
IV. SADAŠĪTIKĀ (SADASĪIGĀ). 1. Praise, list of contents (92 a); 2. explanation of the jīvasthānas (95 b) ; 3. gunasthānas in jīvasthānas (96 b); 4-5. yogas in jivasthānas (98 b); 6. upayogas in jīvasthānas (100 a); 7. leśyās in jīvasthānas (101 b) ; 7-8. bandha, udaya, udiraņā, sattā in jīvasthānas (102 a) ; 9-14. detailed explanation of the mārganāsthānas (104 a) ; 14-18. jīvasthānas and mārgaņāsthānas (115 b); 19-23. gunasthānas and jīvasthānas (119 b); 24-29. yogas and mārgaņāsthānas (123 a); 30-34. upayogas and marganāsthānas (133 b) ; 35. another view on the relation of yogas, upayogas, jivasthānas, gunasthānas (135 b) ; 3637. leśyās and mārganästhānas (136 b); 37-44. alpabahutva of the märgaņāsthānas (137 a) ; 45. jīvasthānas in gunasthānas (145 b); 46-47. yogas in gunasthānas (146 a) ; 48. upayogas in gunasthānas (147 a) ; 49. another view on the same subject (147 b) ; 50. leśyās in gunasthānas (148 b); 50-58. the causes of bandha (148 b); 59-62. bandha, udaya, satta, udirana in gunasthānas (152 b); 62-63. alpabahutva of the different beings in the gunasthānas (154 a); 64-68. the states of the soul (154 b); 69. the states in the karmans and ajīvas (157 b); 70. the states in the gunasthānas (160 b); 71-86. explanation of samkhyāta, asamkhyāta, ananta (163 b); 86. colophon (175 b).
Second Volume of the Edition consulted.
V. SATAKA (SAYAGA). 1. Praise, list of contents (lb); 2-9. prakstis with dhruva and

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xviii
PREFACE TO THE GERMAN EDITION
adhruva bandha, udaya, sattā (3 a) ; 10-12. the latter in the gunasthānas (8 a); 13-14. sarva-deśa and a-ghātins (10 a); 15-17. punyaand pāpa-prakịtis (12 b) ; 18-19. parāvartamāna and apo prakytis (13 b); 19-21. kşetra-, jīva-, bhava- and pudgala-vipāka-prakytis (14 a).
Praksti-bandha : 22-25. bhūyaskāra-, alpatara-, avasthita- and avaktavya-bandha (16 b).
Sthiti-bandha : 26-27. maximum- and minimum-duration of the müla-prakttis (22 b); 28-34. maximum-duration of the uttara-prakịtis (24 a) : 35-39. minimum-duration of them (28 a); 40-41. explanation of kşullakabhava (32 b); 42-44. who binds the maximum-sthiti of the different prakrtis ? (33 a) ; 44-45. who binds the minimumsthiti ? (36 a); 46-47. utkrsta-, anut krsta-, jaghanya-, and ajaghanyabandha and sādi-, anādi-, dhruva-, adhruva bandha (37 b) ; 48. sthitibandha in the gunasthānas (39 a); 49-51. alpabahutva of the sthi bandha of the different jīva-species (40 a); 52. pleasant and unpleasant sthiti-bandha and its causes (42 a); 53-55. yoga ; sthiti-, and adhyavasāya-sthānas (43 b) ; 56-62. abandha and satata-bandha (47 b).
Anubhāga-bandha : 63. species of rasa (53 b); 64. degrees of it (54 a); 65. pleasant and unpleasant rasa (55 a); 66-68. who binds maximum-rasa of the different praktis? (57 a); 69-73 who binds the minimum-rasa ? (59 b); 74-75. utkrsta-, anutkysta-, jaghanya-, ajaghanya-bandha and sādi-, dhruva, anādi-, adhruva bandha (64 b).
Pradeśa-bandha : 75-77. grahaņa and agrahaņa-vargaņās (68 b); 78-79. what is the constitution of the matter which the jiva assim and how is the assimilation done ? (72 a); 79-81. the distribution of matter between the prakstis (74 a) ; 82.83. the gunaśrenis (79 b) ; 84. antarala of the gunasthānas (81 b) ; 85-88 explanation of palyo pama and pud galaparāvarta (83 a) ; 89-92. who has maximum-pradeśabandha of the different prakrtis ? (89 a) ; 93. who has minimumpradeśa-bandha? (93 b); 94. utkȚsta-, anutkrsta-, jaghanya-, ajaghanyabandha and sādi-, anādi-, dhruva-, adhruva bandha (95 a) ; 95-97. yoga- and adhyavasāya-sthānas (98 b).
98. Upašama-śreņi (105 a); 99-100. kşapaka-śreņi (111b); 100. colophon (113 a).
VI. SAPTATIKĀ (SATTARIYA). 1. List of contents (115 b); 2. bandha., udaya-, satta-, mülaprakrti-sthānas (116 a); 3-5. their samvedha in guna- and jīva-sthānas (118 b) ; 6. explanation of uttara-prakytis (120 b) ; 7. bandha-, udayasattā-sthānas of the uttara-prakytis of jñānāvarana-, and antaraya-k. (127 b); 8-9. of darśanāvarana (128 a) ; 10. of vedaniya, āyus, gotra (130 a); 11-24 of mohaniya (132 a); 25-33 of naman (143 a); 34-39. the same in the jīvasthānas (158 b); 40-52. in gunasthānas (168 b);

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PREFACE TO THE GERMAN EDITION
xix
53-55. in mārganāsthānas (189b) ; 56-58. udiranā (194 b) ; 59-63. bandha in gunasthānas (195 b) ; 64. bandha in gatis (197 b) ; 65. upaśama-śreņi (198 a); 66-72. kşapaka-śreņi (205 b); 73. salvation (212b) ; 74-75. epilogue (213 a).
The task of the Karmagranthas is to expose completely a dogma but not to prove it. That is why we find in them a full enumeration of the different kinds of the karman, of the states of the soul, the degrees of their development, etc., but we do not hear why any of this is thus and not otherwise. I am aware of one passage only wherein the author deliberately raises the question concerning the cause. It is contained in Kg. II., 75 a; herein the author raises an objection as to how it is possible that the particle of matter seized in a moment by the soul is capable of transforming itself into the number of particles necessary for the formation of the various species of the karman, whereupon he replies that it is performed through the mysterious power of the soul, of which we may not make to ourselves any idea, and through the peculiar quality of the matter itself. It may be observed, he argues, that matter on which no spiritual force is working, is changing into clouds and rainbows; why, then, could not matter with which a jīva is in connection be changed into different kinds of karman ? All further discussion is cut off by an energetic "alam vistarena". The disregard of rational argumentation here shown is justified in so far as Jainism does not pretend to have attained its doctrines by human rational means. It is not through the limited comprehension of an average man that Jainism arrives at its view-point of the world, but by revelation, or, better, by that which an omniscient man, a kevalin, has communicated. Everything that such a Master, adorned with 18 characteristics, proclaims concerning world and life is accepted unconditionally as Truth that nothing can shake. All Jain scriptures, therefore, only undertake to recapitulate the utterances of such a man, to explain them, and, if necessary, to supplement them. This supplementing is done by the restricted agency of the human understanding ; the interpreters are consequently fully aware of their own imperfection, and point out, over and over again, that they are liable to err, for the reason that the Truth is only revealed to the omniscient ones,-nevertheless, this fact in no way deters them from opposing people who arrive at other conclusions.
In working up the material I have been governed by the desire to be as concise as possible. I have discarded all that is not in direct
1 For such other passages see p. 76 of this very work, and pp. 3, 5, 7, 8, 12, 16, 30, 45, 48, 56, 68, 72, 120, 123, 144, 154, 158, 160, 183, 190, 191, 193 and 194 of No. 85.-H. R. K.
2 These may be found enumerated in Gandhi, Karma philosophy, pp. 82 et seq.

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XX
PREFACE TO THE GERMAN EDITION
connection with the subject, that is to say, all the discursive matter which is interwoven in the text and the commentaries. Further, I have not taken into consideration all the views of the different teachers excepting only opinions expressed in the text itself. Although several things have been abbreviated or omitted, I hope that nothing of importance has been lost to view. If in many instances and in manifold regard the text provided too much for our necessities, on the other hand, in many respects, it supplied too little. In order to present a general view of the world of ideas connected with the karman doctrine, I felt myself compelled to supplement the missing points by drawing upon other works, chiefly the Tattvärthadhigamasutra and the Lokaprakāśa. This applies especially to the introduction and to chapters V., VI. 2, VII. 1, which, although probably affording scarcely anything new to the specialist in Jain Philosophy, will not be unacceptable to other readers.
Of the books published in European languages, two only have been of prominent use to me. The first is the series of lectures on Karman Philosophy, delivered by the late Mr. Virchand R. Gandhi in London, and which were subsequently published from notes made by Mr. H. Warren. This excellent work would undoubtedly have become an exhaustive manual had Gandhi not been overtaken by death before its completion. Thus his work remains a torso, and treats of a small part only of the karman system proper, namely the doctrine of the karmaprakṛtis and the first five gunasthanas; but, notwithstanding its incomplete form, it has been of great value to me. The other work to which I have referred is Professor H. Jacobi's German translation of the Tattvärthādhigama-Sūtra, the only book on Jain dogmatics hitherto translated into a European language. The rendering of numerous termini technici is due to it, and to it likewise I owe many observations contributing essentially to an understanding of the subject.
In conclusion, I feel myself bound to acknowledge the kindly aid and information supplied to me by those whose names follow: Mr. Hemchand Amerchand1 (Bombay), Dr. A. Guérinot (Paris), Jagmandar Lal Jaini, M.A.2 (Bankipore), Dr. Willibald Kirfel (Bonn), Pandit F. K. Lalan (Bombay), Vakil Keshavlal P. Mody, B.A., LL.B. (Ahmedabad), Dr. Walther Schubring (Berlin), Dr. F. W. Thomas (London) and Mr. Herbert Warren (London).
I must reserve till the last my special expression of gratitude to my revered teacher, the celebrated Jainadarśanadiväkara, Herr Geheimrat Professor Dr. Jacobi, who inspired me to undertake this work and who, by his advice and encouragement, has aided me in its accomplishment. Dr. HELMUTH VON GLASENAPP.
1-3 Since then dead.-H. R. K.

Page #26

PREFACE TO THE ENGLISH EDITION The original German edition of the present work, for which in July, 1914, the degree of Doctor of Philosophy was conferred upon me by the University of Bonn, appeared in print in May, 1915 (published by Otto Harrassowiz, Leipzig). That small edition was completely sold out in 1919: a new issue is not to be expected because of the high cost of printing at the present time. It has given me great pleasure, therefore, that through the munificence of Mr. Jivanlal Pannalal, Bombay, I am in the position to make my work accessible to the friends and admirers of Jain Philosophy in an English edition. The text of the English translation is, in general, a reproduction of the German original ; only here and there I considered slight alterations and improvements to be necessary. From books that have appeared since the publication of the German edition I have been able to use only the following:
Jagmanderlal Jaini, M.A., Outlines of Jainism, Cambridge, 1916. Dr. W. Kirfel, Die Kosmographie der Inder, Bonn, 1920. Dr. Walther Schubring, Das Mahānisiha-Sutta, Berlin, 1918. Mrs. Sinclair Stevenson, The Heart of Jainism, Oxford, 1915.
I have not been able to take advantage of works published since 1914 in India, because they are not accessible to me.
The difficulty which besets a European in penetrating into an intricate Indian philosophical system may have been the cause of many a detail requiring supplementary correction. I would feel deeply obliged to Jain scholars if they would kindly communicate to me remarks which serve the enlargement of the knowledge of Jain Philosophy, so that I can utilize them in my further studies in this field, so little explored hitherto.
To the Rev. Dr. Robert Zimmermann, S. J., Professor of Sanskrit, St. Xavier's College, Bombay, I am thankful for his friendly assistance in the publication of the English edition ; to Mr, G. Barry Gifford for the trouble undergone and zeal shown in undertaking the difficult task of translating this work. 17 Bendler Strasse, 2
DR. HELMUTH VON GLASENAPP Berlin,
Privatdocent an der Universität Berlin. February, 1921. I
1. This was named as Die Lehre vom Karman in der Philosophie der Jainas (vide Outlines of Jainism, p. xvii).-H, R. K

Page #27

TRANSLATOR'S NOTE
The "jiva" is referred to throughout in the masculine gender for the sake of clearness, following the Sanskrit gender of the word.
LIST OF ABBREVIATIONS
Aup. = Aupapātikasūtra (Leumann). Bh. = Bhagavati (Weber). Gandhi = Gandhi, Karma-Philosophy. JS. = Jaina Sūtras (Jacobi).
= karman. = Karmagrantha.
= Karmapraksti.
= Lokaprakāśa.
Ps.
= Pañcasamgraha. Tattv. = Tattvārthādhigamasūtra u. Jacobi's Ubersetzung derselben. Utt. = Uttarādhyayanasūtra.
J.R.A.S. = Journal of the Royal Asiatic Society.
ZDMG. = Zeitschrift der Deutschen Morgenlaendischen Gesellschaft (Journal
of the German Oriental Society).
For the complete titles of the works quoted, see below.
Kgs. are quoted according to volume (I, II) and leaf, KP. according to leaf, Ps, according to page, Lp, and Tatty, according to Chapter and verse.

Page #28

Karmagrantha, Sri-Devendrasuriviracita-svopajña-tikäyukta. vol. 1. 2. Bhavnagar, Śrī-Jaina-dharma-prasāraka sabha. Vikrama Samvat 1966-1968. Karmaprakṛti, Śrī-Sivaśarma-pada-pranītā śrī-Malayagiri-viracita-tikā-samyuktā. Bhavnagar, Śrī-Jaina-dharma-prasāraka sabha. Vikrama Samvat 1969. (Sheth Devchand Lälbhai Jain Pustakoddhär Fund Series. Nr. 17).
BOOKS CONSULTED
Pañcasamgraha, Mulakartta Sri-Candramahattara, ṭīkākāra Sri-Malayagiriji, ed. by Pandita Śrävaka Hīrālāla Hamsarāja Jāmnagar. Samvat 1966. 4 vols.
1. TEXTS.
Aupapātikasūtra, erstes Upänga der Jaina, I. Teil Einleitung, Text und Glossar. Von E. Leumann, Leipzig 1883.
Jivaviyāra de Santisūri, ed. Guérinot, Journal Asiatique 1902.
Lokaprakāśa, Kartta Sri-Vinayavijayaji Upadhyayaji, ed. Pandita Srävaka Hīrālāla Hamsarāja Jāmnagar. Samvat 1967. 3 Vols. Sarvadarśanasamgraha of Mädhavacārya, ed. Apte, Poona 1906 A.D. Tattvärthadhigamasutra, Śrīmad-Umäsvätinā racitam, svakṛtabhāṣyasahitam, ed. Keśavlal Premcand Mody. (Bibl. Indica). Calcutta 1903.
2. TREATISES AND TRANSLATIONS.
Bühler, Georg. On the Indian Sect of the Jainas, translated from the German. Edited with an Outline of Jaina Mythology by Jas. Burgess. London 1903.
Charpentier Jarl. The Lesya-theory of the Jainas and Ajivikas.
Colebrooke. H. T. Essays on the Religion and Philosophy of the Hindus. Leipzig 1858.
Gandhi, Virchand R. The Jain Philosophy.

Bombay 1911.
The Karma Philosophy. Bombay 1913.
Guérinot, A. La doctrine des êtres vivants dans la religion Jaina (Rev. de l'histoire des Religions, 47. Paris 1903).
وو
33

Page #29

xxiv
BOOKS CONSULTED
Jacobi, H. Atomic theory (Indian). Encyclopædia of Religion and Ethics,
Vol. 2, p. 199. Edinburg 1909.
„
Eine Jaina-Doginatik. Umāsvāti's Tattvårthādhigama-Sūtra übersetzt und erläutert. ZDMG 60 (1906) 287 ff., 512 ff. (auch als Sonderabdruck erschienen). Leipzig 1906.
, Jaina Sutras, translated from Prakrit. 2 vols. (Sacred Books of the East, vols. 22, 45). Oxford 1884, 1895.
Jainism. Encyclopædia of Religion and Ethics, vol. 7, 472. „ The Metaphysics and Ethics of the Jainas. Trans. of the Congress
for the History of Religion, Oxford 1908. II, 60. Jaini, Rickhab Dass. An Insight into Jainism. Meerut (o. Jahr.). Jhaverī, Hirãchand Lilādhar. The First Principles of Jain Philosophy.
London 1910. Schrader, F. Otto. Über den Stand der indischen Philosophie zur Zeit Maha
vīras und Buddhas. Strassburg 1902.
Stevenson, Mrs. Sinclair. Notes on Modern Jainism. Oxford 1910.
Warren, Herbert. Jainism, in Western Garb, as a solution to life's great
problems. Madras 1912.
Weber, Albrecht. Über die heiligen Schriften der Jaina. Ind. Studien 16, 17.
Leipzig 1883 f. . Fragment of Bhagavati. Berlin 1866-67.
Wilson, H. H. A Sketch of the Religious Sects of the Hindus. (Works ed.
Rost, vol. 1). London 1862.

Page #30

CONTENTS
PAGES The Publishers' Note Foreword by Rev. R. Zimmermann, S. J. .. .. vii-X Preface to the German Edition by Dr. Helmuth von Glasenapp
. . . . xi-xx Preface to the English Edition by Dr. Helmuth
von Glasenapp Translator's Note
. .. .. xxii List of Abbreviations ..
.. xxii List of Books consulted .. .. .. xxiii-xxiv
.
..
xxi
CHAPTER
1. Introduction
II.
THE KARMAN The Karman in itself .. .. 1. The Species of the Karman
.. .. 2. The Duration of the Karman
.. .. 3. The Intensity of the Karman 4. The Quantity of the pradeśas of the Karman
.. ..
.. ..
5-27
5-20 20-23
- 24
24-27
III.
The Karmans in their Relation to the Soul and to one another
.. 28-39 1. Bandha, udaya, sattā
28-38 2. Udiraņā 3. Apavartan, and Udvartanā 4. Samkrama
:::::
THE SOUL AND THE KARMAN IV. The Qualities of the Soul
1. The States of the Soul .. 2. The Faculty of Cognition of the Soul 3. The Activity of the Soul 4. The leśyās 5. Belief 6. Conduct
.. 40-50
40-43 43, 44 45, 46 47-49 49,50

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xxvi
CHAPTER
V. States of Existence and Classes of Beings
1. The Animal State of Existence
2. The Human State of Existence
3. The Celestial State of Existence
4. The Infernal State of Existence
CONTENTS
SAMSARA AND MOKṢA
VI. The Causes of the Karman and the Means for its
Annihilation
1. The Causes of Bondage
2. The Impeding and Destruction of Karman
VII. The Way of Salvation
1. The Capability of Salvation
2. Preliminary Survey of the guṇasthānas
3. The Attainment of samyaktva
4. The upasama-śreņi 5. The kṣapaka-śreņi
VIII. The 14 guṇasthānas 1. mithyadṛṣṭi-guṇasthāna

2. sāsvädana-samyagdṛṣṭi-guṇasthāna
3. samyagmithyādṛṣṭi-gunasthāna
4. avirata-samyagdṛsti-gunasthāna 5. deśavirata-samyagdṛşti-gunasthāna
6. pramatta-samyata-gunasthāna
7. apramatta-samyata-guṇasthāna
8. apürvakaraṇa-guṇasthāna
9. anivṛtti-bādara-samparāya-gunasthāna
10. sukṣma-samparaya-gunasthāna
11. upaśānta-kaṣāya-vitaraga-chadmastha-gunasthāna
12. kṣiņa-kaṣāya-vītarāga-chadmastha-guṇasthāna
13. sayogi-kevali-gunasthāna
14. ayogi-kevali-guṇasthāna
IX. The State of the Released
Index of the termini technici
Notes by the Editor
Errata

PAGES
51-61
52-56
56, 57
57-60
60, 61
62-66
62-64
65, 66
67-74
67, 68
68-70
70-72
72,73
73, 74
75-92
76, 77
77,78
78,79
79-81
81, 82
82, 83
83, 84
84-86
86, 87
87,88
88, 89
89,90
90, 91
91, 92
93
.94-101
102-104
105

Page #32

THE DOCTRINE OF KARMAN
IN JAIN PHILOSOPHY
INTRODUCTION
According to the doctrine of the Jains, the world is everlasting and imperishable, created by no God and governed by no Higher Being. It is subject only to its own laws (lokasthiti) and, in spite of the change undergone by its component parts, remains in its essential character unchanged. It is of indeterminable, although limited, dimensions. In shape it is comparable to a symmetrically built man, in whose lower extremities are to be found the hells, whose central portion of the body encloses the animal and the human world, and whose breast, neck and head are composed of the heavens of the gods. Above the world of the gods, to be likened unto a lens, concave below and convex above, is the dwelling-seat of the blessed. The entire world is surrounded by dense layers of air and water. Beyond this is the nonworld, the absolutely empty space.
The world consists of five everlasting, imperishable substances (dravya) which, through their modifications and the relation in which they stand towards one another, produce the multifarious worldprocesses. These substances are the following :1
1. Akāśa, Space. It is the receptacle of all things, but in itself is contained in nothing. Before all dravyas it is distinguishable as being also present—as alokākāśa-in the non-world, whereas the others exist only in the loka. It is composed of an infinite number of spacepoints (pradeśa), which consequently represent the smallest spaceunits.
2. Dharma, Motion. It is a kind of ether, which serves as the medium for movement. In itself it produces no local change, but it is the indispensable preliminary condition for it, as water is for the swimming of a fish.
3. Adharma is the medium for rest, the concomitant cause of
1 Some also add kāla, Time, to the substances, although only in a special sense. See Tattv. V. 38.

Page #33

JAIN PHILOSOPHY
CHAP.
the inertia of a thing ; like dharma, it pervades the cosmos and comprises an innumerable quantity of space-points.?
4. Pudgala, Matter. This exists in an infinite number of the most minute indivisible atoms (paramānu). Each one of these possesses touch, taste, smell and colour, and can unite itself, after certain laws, with another or several more, till they reach an aggregate (skandha), and by that means produce the heterogeneous phenomena
he empiric world. The aggregate can occupy a greater or smaller number of space-points, the atom only one. Matter is found in a gross (sthüla) and in a subtle (sükşma) condition. Numerous pudgalas in a subtle state occupy the space of a gross one. The gross bodies alone are impenetrable; the subtle ones are not so (Tattv. V. 3c.).
5. Jiva, the Soul. The jīva is distinguished from all other substances mentioned above in that it possesses consciousness and intelligence. There are innumerable souls who, in fact, can influence one another, but who, according to their nature, are quite independent from one another and not connected in some higher unity (brahman). Every jīva possesses infinite qualities (guna). For our purpose, only the following eight are of interest :
1. The faculty of omniscience (kevala-jñāna). 2. The faculty of absolute undifferentiated cognition (kevala
darśana). 3. The superiority over joy and grief (avyābādha). 4. The possession of complete religious truth (samyaktva) and
irreproachable moral conduct (cāritra).
1 Dharma and adharma have in the past often been falsely interpreted. Colebrooke, who, indeed, only culled from Brahmin sources, declared : " Dharmästikāya : the predicament, virtue : inferrable from a right direction of the organs. Dharma is explained as a substance or thing (dravya) from which may be concluded, as its effect, the souls ascent to the region above. Adharmāstikāya : the predicament, vice : or the reverse of the foregoing. Adharma is that which causes the soul to continue embarrassed with body, notwithstanding its capacity for ascent and natural tendency to soar. (Essays on the Religion, etc., 248.) This erroneous apprehension has found many adherents, even to the present day, although Wilson (Rel. Sects. 308) had already, as long as 80 years ago, given the correct interpretation : " It is not very easy to understand these technicalities, for the etymology of the words is of little avail. Astikāya indicates the existence of body, 'Body is'; whilst Dharma signifies virtue, and Adharma vice; but Dharma means also peculiar function or office, in which sense it seems to be here intended ; thus Dhiarmāstikāya is defined to be that which facilitates the motion of animate or inanimate bodies, as water for fish. Adharmästikäya is that which impedes or stops their motion." Once for all, the signification of these two termini has now been settled by Jacobi in his translation of Tattv. V. 17 (1906), and the reason that led the Jains to adopt these two substances has been explained.

Page #34

1.]
THE DOCTRINE OF KARMAN
5. The possession of eternal life (akṣayasthiti).
6. Complete formlessness (amūrtatva).
7. Complete equality in rank with other jivas.
8. Unrestricted energy (virya).
All these attributes belong by nature to every soul. In the world, however, comparatively only few souls exist in which they develop to perfection. On the other hand, the majority of all living beings has only restricted knowledge and energy, adheres to false metaphysical doctrines and neglects the laws of morality, experiences joy and grief, possesses the manifold individual qualities, and has only a temporal limited existence. The question as to how it happens that the peculiarities of the jiva are so changed into their contrary, is answered by Jainism in the following manner: All the eight gunas can become apparent if the jiva is free from all external influences. This, however, can only be the case with few souls. Most of them are not pure, but are infected by something foreign which veils their natural faculties, i.e., hinders them from entering into appearance. This foreign element is the karman. Karman does not here mean "deed, work invisible, mystical force (adṛṣṭa), but a complexus of very fine matter, imperceptible to the senses, which enters into the soul and causes great changes in it. The karman, then, is something material (karma paud galam), which produces in the soul certain conditions, even as a medical pill which, when introduced into the body, produces therein manifold effects.
nor
3
The fine matter which can become karman, fills the entire cosmos. Through the vibration of the particles of the soul, which must necessarily follow when the soul puts into motion the material substrata of its activity, the pudgalas are attracted and are drawn to unite themselves to it; they become karman and enter into union with a jiva, more intimate than that between milk and water, than between fire and an iron ball. The matter once entered into the soul separates itself into a greater number of particles, the karma-prakṛtis, with varying effects. Their number and character are conditional upon the conduct of the jiva; if this is good, the jiva assimilates good karman species, he "binds" good karman; when bad, he binds bad karman. The karman may remain latent in the soul for a time without entering into appearance; but when the right moment arrives it becomes apparent, it realises itself. The duration and intensity of the effect of a karman depends upon the state of mind (adhyavasaya) at the moment of the assimilation. When its efficacy expires it becomes extinguished.

The soul is eternally infected by matter; its union with the karman has no beginning and, as every moment it is gathering new

Page #35

JAIN PHILOSOPHY
[CHAP. 1.]
matter, it has, in the natural course of things, no ending. The deliverance of the soul from the karman is, therefore, only possible by artificial means. Through a series of special processes the jīva must hinder the absorption of new karman and eliminate the karman already accumulated before they come to realisation. If, through the eradication of the physical cause which predisposes him to assimilate certain karman, he succeeds in restricting and in the end totally hindering the binding of new karman, as well as, through the methodical subjugation of the senses, in annihilating the potential karman already in existence, he will become free from all karman. Then all obstacles which impede the development of his true nature are automatically overcome ; released
the power of the karman, he can undisturbedly make manifest his own innate capabilities.
The karman doctrine, which in the foregoing has been only briefly sketched, has been formed by Jainism into a remarkable system, accurately worked out in its most minute details. To represent this is my task in the following chapters. We shall at first show the different karmans in themselves and in their relation to one another ; further on, the conditions which arise in the soul under the influence of the karmans; then, the causes which produce the formation of certain karmans; and, finally, the way that leads to release from them.

Page #36

THE KARMAN IN ITSELF
The atoms which have become karman in the soul can be contem plated from 4 points of view :
1. according to the manner of their effect (prakịti), 2. according to the duration of their effect (sthiti), 3. according to the intensity of their effect (rasa), and 4. according to their quantity, i.e. according to the number of
their pradeśas. Even as an article of confectionery (modaka), which is composed of a substance that cures wind in the body through its natural quality annihilates the wind-a sweetmeat composed of a substance that cures the bile, annihilates the bile—a sweetmeat composed of material that destroys phlegm, annihilates phlegm—so the pudgalas which have become jñānāvarana-karman veil the knowledge, those changed into cāritra-mohanīya-karman disturb the right conduct, etc. Even as the effect of one modaka is restricted to one day, of another to two days, and so forth, so the duration of one karman is 30 sāgaro pamakotikotis, that of another is 70, and so forth. Even as this pill has a sweet, that a still sweeter taste, so the one karman works with a lesser, the other with a greater intensity. And, finally, even as one pill measures 1 prasști, or 2 prasyti, according to the number of grains that compose it, so also a karman-particle has a greater or less dimension according to whether it contains more or less pradeśas.1
1. THE SPECIES OF THE KARMAN.2 There are 8 chief or fundamental species (mūla-prakyti) of the karman, namely :
1. jñānāvarana-k, the k which obscures knowledge, 2. dāršanāvarana-k, the k which obscures undifferentiated cog
nition,
1 Kg I, 3a, II 2b. Wilson 312 et seq.
2 Kg I, 3b et seq, II 120b. Ps. 265, Lp. X, 145 et seq., Gandhi 13 et seq., Tatty. VIII, 5 et seq.

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6
[CHAP.
3. vedaniya-k, the k which produces the feeling of joy and grief,
4. mohaniya-k, the k which obstructs belief and conduct, 5. ayus-k, the k which determines the duration of life,
JAIN PHILOSOPHY
6. nama-k, the k which gives the various factors of individuality,
7. gotra-k, the k which destines family surroundings,
8. antaraya-k, the k which hinders the jiva in his capability of resolution and enjoyment.
Each of these mula-prakṛtis is divided into a number of uttaraprakṛtis, sub-species. The latter can, on their part, be separated into yet smaller sub-divisions, so that the entire number of the karmans is exceedingly large. For the system, however, only the 8 mula and the 148 uttara-prakṛtis are of importance; I can therefore restrict myself to presenting a summary of these.
I. JÑĀNĀVARAṆA-KARMAN.
The jñānāvarana-k obscures the knowledge peculiar to the soul, i.e., it hinders the jiva from recognising a thing with its individual attributes. It is divided into 5 uttara-prakṛtis, according to the 5 kinds of knowledge:
1. mati-jñānāvaraṇa-k which causes the obscuration of the knowledge transmitted through the senses,
2. śruta-jñānāvaraṇa-k which produces the obscuration of knowledge acquired by interpreting signs (i.e. words, writings, gestures),
3. avadhi-jñānāvaraṇa-k which hinders transcendental knowledge of material things,
4. manaḥparyaya-jñānāvaraṇa-k which hinders transcendental knowledge of the thoughts of others,
5. kevala-jñānāvarana-k which obscures the omniscience inherent in the jiva by natural disposition.
Of these, the last mentioned karman hinders omniscience altogether; the four others do not always involve, through their realisation, a complete destruction of the corresponding faculties of knowledge, but often produce only greater or less disturbances.
II. DARŚANĀVARAṆA-KARMAN.
The word darsana has two different meanings in Jain Philosophy. Firstly, it means: opinion, doctrine, philosophical system", and samyag-darśana then has the signification "the right view, the true

46

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11.)
THE DOCTRINE OF KARMAN
belief". But, secondly, the word darśana has also the meaning "the recognition of a thing in its general outlines or in its notional generality." (Jacobi ad Tattv. I, 1), i.e., formaliter indistinct knowledge. Here the darśana mentioned in the second place is dealt with : for the sake of brevity and for lack of a better word, we translate it by "undifferentiated cognition". According to the 4 species of undifferentiated cognition there are 4 species of the darśanāvarana-karman, namely :
1. cakṣur-darśanāvaraņa-k which produces the obscuration of
the darśana conditional upon the eye, 2. acakşur-darśanāvarana-k which causes the obscuration of
the undifferentiated cognition, conditional upon the other senses and the organ of thinking, avadhi-darśanāvarana-k which causes the obscuration of the
transcendental undifferentiated cognition of material things, 4. kevala-darsanăvarana-k which hinders the absolute un
differentiated cognition (the counterpart of the omni
science). The last mentioned k hinders completely; the three others produce under certain circumstances only a disturbance of the respective cognition-faculties.
In addition to these 4 darśanāvarana-ks come still 5 others which produce physio-psychological conditions in which the sense-organs are not active, and which, therefore, exclude all possibility of perception. These are the 5 nidrā-ks,“ sleep-ks ", namely :
1. nidrā-k which produces a light, pleasant slumber, out of
which the sleeper is already aroused by the clicking of finger-nails. nidrānidrā-k which produces a deep slumber, out of which the sleeper can only be awakened by being shaken violently, pracalā-k which causes a sound sleep, that overtakes a person when sitting or standing upright (cf. Desi-kośa
VI, 6), 4. pracaläpracalā-k which produces an exceedingly intensive
sleep, that overcomes a person while walking, 5. styānagyddhi- (styānarddhi-) k which causes somnambu
lism, acting in an unconscious state.
elv
2.
nid
1 A manahparyāya-darśana does not exist, because, through the transcendental knowledge of the thoughts of others, the details and not the general outlines are recognised (Kg. I, 22b).

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JAIN PHILOSOPHY
[CHAP.
III. VEDANIYA-KARMAN. The vedaniya-k causes the feeling of pain and pleasure. It has, therefore, 2 sub-species :
1. sāta-vedanīya-k which causes a feeling of pleasure, created,
e.g. by licking something sweet, 2. asāta-vedaniya-k which causes the feeling of pain, such as
is produced, e.g., if one is hurt by a sword. With gods and men the sāta-vedaniya is predominant, although, also, with the former at the time of the downfall from the celestial world, and with the latter through cold and heat, death and accident, pain can be produced. Animals and infernal beings experience chiefly the asāta-vedaniya, although, also, at the birth of a Jina or on a similar occasion, they can experience a feeling of pleasure.
IV. MOHANIYA-KARMAN. The mohanīya-k obstructs true faith and right conduct. It is therefore separated into 2 main divisions : disturbance of faith and disturbance of conduct.
(a) Darśana-mohaniya-karman. The darśana-mohanīya-k causes a disturbance of the knowledge of the religious truth inherent in the jīva by natural disposition. (Here "darśana” is employed in another sense than in its application as darśanāvarana, see p. 7). According as to whether the disturbance is an absolute or a partial one, 3 kinds of this k are to be distinguished :
1. mith yātva-k. This causes complete unbelief or heterodoxy.
If it realises itself, the jīva does not believe in the truths as proclaimed by Mahāvīra ; he believes false prophets to be saints and enjoins false doctrines. samyagmithyātva-(miśra-) k. This produces a mixed belief, i.e., if it operates the soul waves to and fro betwixt true and false ; it is indifferent to the religion of the Jina and
has no predilection for, nor hatred against it. 3. samyaktva-k. This induces the correct belief. This
samyaktva is, however, not the correct faith in its completeness, but only in a preliminary degree; it is a so-called mithyātva, from which the mith yātva-quality has been abstracted, a mith yatva free from poison (Kg. I. 35a, 113a). The true belief in its perfection is only obtained, when the atoms of the samyaktva-mohanīya-k have disappeared, even as milk which is covered by quite clear water only becomes perfectly pure after the water has been poured off.

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II.]
The passions are :
1. krodha, anger,
2. māna, pride,
THE DOCTRINE OF KARMAN
(b) caritra-mohaniya-karman.
The caritra-mohaniya-k disturbs the right conduct possessed innately by the jiva; it hinders the soul from acting according to the religious prescriptions. The disturbance of the conduct is produced through the 16 passions (kaṣāya), the 6 non-passions (nokaṣāya) and the 3 sexes (veda).
(a) The kaṣāyas.
3.
māyā, deceitfulness, 4. lobha, greed.
9
Each of these is separated into 4 sub-divisions, according to the intensity of their manifestation. Each passion is, there
1. anantānubandhin "of life-long duration". It then completely hinders belief and conduct.
2. apratyakhyānāvaraṇa "hindering non-renunciation". It makes impossible every renunciation, but allows the existence of true belief. It lasts for one year.

3. pratyakhyānāvaraṇa "hindering renunciation ". It hinders the beginning of complete self-discipline, but does not prevent the existence of true belief and partial self-discipline (deśavirati). Its effect lasts for 4 months.
4. samjvalana "flaming up". It allows complete self-discipline, yet works against the attainment of complete right conduct (yathakhyāta caritra). It lasts a fortnight.
The degrees of strength of the kaṣāyas are illustrated by examples. The 4 species of anger are to be likened unto a line drawn in stone, in earth, in dust and in water. The first can only be removed with great effort, each following one always more easily. Likewise also, the life-long enduring anger is only combated in its effect with exceeding strength and difficulty, whilst the effect of the three remaining species accordingly diminishes in power and can, therefore, also more easily be destroyed. The degrees of pride are to be likened unto a pillar of stone, a bone, a piece of wood, and the liana of a Dalbergia ougeinensis; the inflexibility correspondingly decreases. The species of deceitfulness are to be compared to a bamboo-root, the horn of a ram, the urine of a cow, and a piece of wood. The crookedness of each of these is removed more easily than in the one preceding it. (The zig-zag line of the cow's urine disappears through the influence of wind and
2

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10
JAIN PHILOSOPHY
(CHAP.
weather.) The degrees of greed correspond to scarlet colour, to greater or smaller dirt, and to a spot of turmeric, which soil a garment : the scarlet is hardly removable, the dirt with more or less trouble, and the spot of turmeric can be removed with ease.
(B) The nokaşāyas. The 6 non-passions are : 1. hāsya, laughing, joking.
firmed prejudicial dis
liking. 2. rati, improper and con
4. śoka, sorrow. firmed prejudicial liking.
5. bhaya, fear. 3. arati, improper and con- 6. jugupsā, disgust.
All these 6 emotions are caritra-mohanīyas, because the soul which is subjected to them, is hindered through them in the practice of right conduct. The mere sensation of pain and pleasure has not this retarding effect ; that is why one must distinguish between the vedaniyas and the nokasāyas.
(v) The vedas. Also the sex-passion hinders the jīva from obeying the laws and from practising self-discipline. It is of three-fold variety, according to the three species of sexes.
1. puruşa-veda, the male sex and corresponding sex-passion.
Through this, in the man the desire for union with a female IS produced, in the same way that through the phlegm desire for something sour is awakened. It is like a strawfire; as with the burning of grass the fire blazes and soon becomes extinguished, so also man has at first an exceedingly strong desire, which disappears as soon as his lust is satisfied. strī-veda, the female sex and corresponding sex-passion. Through this, in a woman the desire for union with a man is excited, as through the bile the desire for something sweet. It is like the burning of dung ; as the dung-hill only glimmers so long as it is covered, but through violent shaking grows into a continually greater conflagration, so also the desire in the woman is weak so long as she is untouched, but grows into immensity through the enjoy
ment of intercourse. 3. napumsaka-veda, the third sex and corresponding sex
passion. To the third sex belong all those beings who have

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E
II.]
THE DOCTRINE OF KARMAN
no sexual organs. The sexual desire is with them exceedingly strong, because it is directed towards men and women. The effect of the napumsaka-veda therefore corresponds to that of bile and phlegm, which together produce the desire for majjikā mārjikā, probably=marjitā, curdled milk with sugar and spices (?) Or, it is to be compared to the burning of a town, which lasts long and finds no satisfaction.
All caritra-mohaniyas are produced through corresponding karmans. Caritra-mohaniya-karman has accordingly 25 uttara-prakṛtis, the mula-prakṛti mohaniya-k in all 28 uttara-prakṛtis.
V. AYUS-KARMAN.
The ayus-k confers on a being a certain quantum of life in one of the 4 states of existence. One therefore distinguishes :
1. deva-ayus, the celestial ayus,
2. manuṣya-ayus, the human ayus,
3. tiryag-ayus, the animal ayus,
4. nāraka-ayus, the infernal ayus.
11
The ayus-k bestows a certain quantity of life, but not a definite number of years of life. For, as with a sponge, the quantity of water that it absorbs is determined, but not the time it takes to leave it, so also the quantum of life is determined, but not the time occupied in its consumption. The word ayus would, therefore, be approximately interpreted by "quantity of life", "quantity of vitality"; but it is better to leave it untranslated as a terminus technicus. The ayus of the new existence is always bound during the life immediately preceding it, especially in the 3rd, 9th, or 27th part or within the last 48 minutes of it (Lp. III, 88)
4 States of Existence.
VI.
NAMA-KARMAN.
The nama-k causes the individual diversities of the jivas. It is divided into 93 uttara-prakṛtis, which are mostly quoted in a definitely fixed succession in 4 groups (pinda-prakṛtis, pratyeka-prakṛtis, trasadasaka, sthāvara-dasaka). They are the following:
(a) The 65 pinda-prakṛtis.

1. deva-gati-nama-k bestows the celestial state of existence, 2. manusya-gati-n-k bestows the human state of existence, 3. tiryag-gati-n-k bestows the animal state of existence, 4. naraka-gati-n-k bestows the infernal state of existence.

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JAIN PHILOSOPHY
[CHAP.
5 Classes of Beings.
5. ekendriya-jäti-n-k causes birth as a being with 1 sense, 6. dvīndriya-jāti-n-k causes birth as a being with 2 senses, 7. trindriya-jāti-n-k causes birth as a being with 3 senses, 8. caturindriya-jāti-n-k causes birth as a being with 4 senses,
9. pañcendriya-jāti-n-k causes birth as a being with 5 senses. 5 Bodies. 10. audārika-śarīra-n-k gives the gross physical body peculiar
to animals and men. vaikriya-śarīra-n-k gives the transformation body which consists of fine matter, a body that changes in form and dimension. This body exists by nature in gods, infernal beings and certain animals; men can attain it through
higher perfection. 12. āhāraka-śarīra-n-k gives the translocation body. This body
consists of good and pure substance and is without active and passive resistance. It is created for a short time by an apramatta-samyata---ascetic, in order to seek for information concerning intricate dogmatic questions from an arhat who is in another part of the world, whilst his own
physical body remains in its original place. 13. taijasa-sarīra-n-k gives the fiery body. This body consists
of fire-pud galas and serves for the digestion of swallowed food. It can also be used by ascetics to burn other beings or things. kārmana-śarīra-n-k gives the karman-body. This body is the receptacle for karman-matter. It changes every moment, because new karman is continually assimilated by the soul and the already existing one is consumed. Accompanied by it, the jīva at death leaves his other bodies and betakes himself to the place of his new birth, where the karmanbody then forms the basis of the newly produced other
bodies. Of these 5 bodies each succeeding one is finer than the one preceding it, but contains more material points than it ; it is therefore denser (Tattv. II, 38, 39). Every samsārin is always connected with a fiery and a karman-body, but can, in addition, still possess one or two other bodies. 3 Chief and Secondary Parts of the Bodies.
The angopānga-n-ks cause the origin of the chief parts of the bodies (arms, legs, back, breast, belly, head) and their limbs (fingers
14.

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II.)
THE DOCTRINE OF KARMAN
13
6
17.
etc.). The fiery and the karman-body have no parts; that is why there are only 3 angopānga-n-ks, namely : 15. audārika-angopānga-n-k which produces the chief and
secondary parts of the physical body, vaikriya-angopānga-n-k which produces the chief and secondary parts of the transformation body, āhāraka-ango pānga-n-k which produces the chief and
secondary parts of the translocation body. 5 Bindings.
The bandhana-n-ks procure that the newly seized pudgalas of a body are united with those formerly assimilated ones of it into an organic entity, as wooden sticks through an adhesive substance. According to the 5 bodies there are 5 binding-ks : 18. Audārika-bandhana-n-k procures the binding of the physi
cal body. 19. vaikriya-bandhana-n-k procures the binding of the trans
formation body. 20. āhāraka-bandhana-n-k procures the binding of the translo
cation body. 21. taijasa-bandhana-n-k procures the binding of the fiery body. 22. kārmaņa-bandhana-n-k procures the binding of the karman
body. Instead of 5 bandhanas some adopt 15, by not only taking into consideration the binding of the single parts of the body to one another, but also the binding of the parts of one body with one or two others (e.g. audārika-taijasa-kārmana-bandhana). This division plays no rôle in the system, and therefore needs no notice here. 5 samghātanas.
The samghātana-n-ks cause the pudgalas of the different bodies to bind one another; they scrape them together as a rake (dantālin), gathers together grass that is scattered about. According to the 5 bodies there are 5 samghātana-n-ks. 23. audārika-samghātana-n-k procures the flocking together of
the pudgalas of the physical body. 24. vaikriya-samghātana-n-k procures the flocking together of
the pud galas of the transformation body. 25. āhāraka-samghātana-n-k procures the flocking together of
the pudgalas of the translocation body. · taijasa-samghātana-n-k procures the flocking together of the
pud galas of the fiery body.

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JAIN PHILOSOPHY
(CHAP
32.
27. kārmana-samghātana-n-k procures the flocking together of
the pudgalas of the karman-body. 6 Firmnesses of the joints.
The samhanana-n-k unites the bones of the physical body with one another. According to the firmness of the joining, 6 karmans are to be distinguished, which produce a more or less strong joining of the joints : 28. vajra-rşabha-nārāca-samhanana-n-k gives an excellent join
ing. The two bones are hooked into one another; through the joining a tack (vajra) is hammered ; and the whole is
surrounded by a bandage. 29. ysabha-nārāca-samhanana-n-k gives a joining not so firm as
the preceding one, because the tack is missing. 30. nātāca-samhanana-n-k gives a joining which is still weaker,
because the bandage is missing. 31. ardha-nātāca-samhanana-n-k gives a joining which is on
one side like the preceding one, whilst on the other the bones are simply pressed together and nailed. kilikā-samhanana-n-k gives a weak joining, by which the bones are merely pressed together and nailed. sevārta-(or chedaprstha-) samhanana-n-k gives quite a weak joining, by which the ends of the bones only touch one
another. The samhananas play a great rôle in Jain dogmatics. Only the first four make a meditation possible (Tattv. IX, 27); only the best i.e., the 1st joining of the joints, permits the highest kind of concentration which precedes salvation. 6 Figures.
The samsthāna-n-ks determine the stature of a being, that is to say: 34. samacaturasya-samsthāna-n-k causes the entire body to be
symmetrically built. 5. nyagrodhaparimandala-samsthāna-n-k causes the upper part
of the body to be symmetrical, not the lower. 36. sādi-samsthāna-n-k makes the body below the navel sym
metrical and above it unsymmetrical. 37. kubja-samsthāna-n-k makes the body hunchbacked, i.e.,
hands, feet, head and neck symmetrical, breast and belly unsymmetrical.

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THE DOCTRINE OF KARMAN
15
38. vāmana-samsthāna-n-k dwarf-like, i.e. breast and belly sym
metrical, hands, feet etc. unsymmetrical. 39. hunda-samsthāna-n-k makes the entire body unsymmetri
cal.
The conception of symmetry is explained in the following way : One imagines a man sitting in the paryaňka-posture, i.e. crossing the legs and placing the hands over the navel. If one imagines that the two knees are joined by a line, and from the right shoulder to the left knee, and from the left shoulder to the right knee, and from the forehead to the hands, a straight line is drawn, one gets four lines. If these are equal to one another, symmetry is apparent ; if they are not so, one of the other 5 samsthānas results.
Gods have only the first, infernal beings and jīvas who have been produced through coagulation only the 6th figure ; in the case of animals and men (also of kevalins) all 6 samsthānas are to be found. 5 Colours. 40. krsna-varna-n-k gives a colour which is black, like a rāja
patta-diamond. 41. nila-varņa-n-k gives a colour which is dark, blue-green, like
an emerald. lohita-varna-n-k gives a colour which is red, like vermillion. hāridra-varna-n-k gives a colour which is yellow, like tur
meric. 44. sita-varņa-n-k gives a colour which is white, like a shell.
Other colours, such as brown etc., are produced by mixing. Black and green are considered as being pleasant (?), the others as unpleasant colours. 2 Odours. 45. surabhi-gandha-n-k produces pleasant odours (e.g., that of
camphor). 46. durabhi-gandha-n-k produces unpleasant odours (e.g., that
of garlic).
5 Tastes. 47. tikta-rasa-n-k gives a bitter taste (like that of the nimba
fruit). 48. katu-yasa-n-k gives a biting taste (like that of ginger).
1 "syāj janghayor adhobhāge pādo pari kỉte sati paryanko nābhigottānadaksinottarapānikah.”
Hemacandra, Yogaśāstra IV, 124 (126).

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16
JAIN PHILOSOPHY
(CHAP.
49. kaşāya-rasa-n-k gives an astringent taste (like that of
bibhitakā). 50. amla-rasa-n-k gives a sour taste (like that of tamarind). 51. madhura-rasa-n-k gives a sweet taste (like that of sugar).
The salt taste is produced by a combination of the sweet taste with another. Bitter and biting tastes are considered unpleasant, the others pleasant. 8 Touches. 52. guru-sparsa-n-k causes a thing to be heavy, like an iron
ball. 53. laghu-sparśa-n-k causes a thing to be light, like motes in a
sunbeam. mrdu-sparśa-n-k causes a thing to be smooth, like a tinisa
tendril. 55. khara-sparsa-n-k causes a thing to be rough, like stone. 56. śīta-sparśa-n-k causes a thing to be cold, like snow. 57. usna-sparśa-n-k causes a thing to be warm, like fire. 58. Snigdha-sparśa-n-k causes a thing to be adhesive, like oil, 59. Tūkşa-sparśa-n-k causes a thing to be dry like ashes.
Heavy, hard, dry, cold are considered to be unpleasant touches, the others pleasant. 4 Anupūrvis.
The anupūrvi-n-k causes that the jīva, when one existence is finished, goes from the place of death in the proper direction to the place of his new birth. According to the 4 states of existence (celestial, human, animal, infernal) there are 4 ānupūrvi-ks, namely : 60. deva-ānupūrvi-n-k,
62. tiryag-ānupūrvi-n-k, 61. manusya-ānu pūrvi-n-k, 63. naraka-ānupūrvi-n-k. 2 Gaits." 64. praśasta-vihāyogati-n-k causes a being to move in a pleas
ant manner, as, e.g., oxen, elephants and geese do. 65. apraśasta-vihāyo gati-n-k causes an ugly manner of motion, as, e.g., one finds with camels and asses.
(b) The 8 pratyeka-prakstis. 66. parāghāta-n-k gives superiority over others. It endows the
capability of injuring or vanquishing others; on the other
1 The terminus“ vihāyogati" (literally "passage through the air-space") has been chosen by the Jains, in order to avoid a confusion with “ gati" ("going", "state of existence").

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THE DOCTRINE OF KARMAN
17
hand, it prevents one from being injured or overcome by
others. 67. ucсhvāsa-n-k bestows the capability of breathing. 68. ātāpa-n-k causes the body of a being not in itself hot to
emit a warm splendour. 9. uddyota-n-k causes the transformation-body of the gods and
ascetics, as well as moon, stars, precious stones, herbs and shining insects to emit a cold lustre. agurulaghu-n-k makes a being neither heavy nor light, i.e.,
causes it to possess neither absolute weight nor absolute lack of it. tīrthakara-n-k procures the position of a prophet of the
Jain religion. nirmāna-n-k causes the formation of the body, i.e., it causes
the members of a being to be in their right place. 73. upaghāta-n-k causes self-annihilation. It produces that the
parts of the body of a being (e.g. the uvula in the throat) cause its death.
(c) The 10 trasa-prakṣtis. 74. trasa-n-k gives a voluntarily movable body (counterpart
No. 84). 75. bādara-n-k gives a gross body (counterpart No. 85). 76. paryāpta-n-k causes the complete development of the organs
(karana) and capacities (labdhi) of nourishment, of the body, of the senses, of breathing, of speech, and of thought
(counterpart No. 86). 77. pratyeka-n-k causes the being to possess an individual body
(counterpart No. 87). 78. sthira-n-k causes the teeth, bones, etc., to be firm (counter
part No. 88). 79. śubha-n-k causes the parts of the body above the navel to
be beautiful, so that, some one whom one touches with
the head is glad (counterpart No. 89). 80. subhaga-n-k causes some one to whom one is not under an
obligation to be sympathetic to one (counterpart No. 90). 81. susvara-n-k bestows a voice which is melodious (counterpart
No. 91). 82. ādeya-11-k causes that some one is suggestive, so that his
speech meets with approbation and belief (counterpart No. 92).

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18
JAIN PHILOSOPHY
(CHAP.
83. yaśaḥkirti-n-k grants honour and glory (counterpart No. 93).
(d) The 10 sthāvara-prakstis. 84. sthāvara-n-k causes that the body (of plants and elementary
beings) cannot be moved voluntarily (counterpart No. 74). 85. sūkṣma-n-k gives (to elementary beings) a subtle body,
imperceptible to our senses (counterpart No. 75). 86. aparyāpta-n-k causes that the organs or faculties of a being
do not attain full development, but remain undeveloped
(counterpart No. 76). 87. sādhārana-n-k gives (to plants etc.) a body in common
with others of their species (counterpart No. 77). 88. asthira-n-k causes that ears, brows, tongue, etc. are flexible
(counterpart No. 78). 89. aśubha-n-k causes that all parts of the body, below the navel
are considered to be ugly, so that somebody who is touched by the foot feels this to be unpleasant (counterpart No.
79). 90. durbhaga-n-k makes the jiva unsympathetic (counterpart
No. 80). 91. duḥsvara-n-k makes the voice ill-sounding (counterpart
No. 81). 92. anādeya-n-k makes the jiva unsuggestive (counterpart No.
82). 93. ayaśaḥkirti-n-k causes dishonour and shamc (counterpart No. 83).
VII. GOTRA-KARMAN. The gotra-k destines the rank occupied by a person through his birth. That is to say :
1. uccair-gotra-k bestows high family surroundings. 2. nicair-gotra-k bestows low family surroundings.
VIII. ANTARĀYA-KARMAN. The antarāya-k hinders the energy (virya) of the jiva in a fivefold manner :
1. dāna-antarāya-k hinders dispensing alms. When it operates
a person who knows the merit in giving and who has something to give away, is not capable to give it, although there is someone worthy of the gift.

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THE DOCTRINE OF KARMAN
19
2. labha-antarāya-k hinders receiving. When it operates, a
person is not capable of receiving a present, although a friendly giver and a suitable present are there, and the de
mand for the latter has been effective. 3. bhoga-antarāya-k hinders the enjoyment of something which
can only be taken once (such as eating and drinking). 4. upabhoga-antarāya-k hinders the enjoyment of something
which can be repeatedly used (such as a dwelling, cloth
ing, women). 5. virya-antarāya-k hinders the will-power. When it operates,
even a strong, full-grown man is incapable of bending a
blade of grass. The total number of the karman-species is as follows:
I jñānāvarana-ks II darśanāvarana-ks III vedaniya-ks IV mohaniya-ks Vāyus-ks VI năma-k-s VII gotra-ks VIII antarāya-ks
Total
148 This is the total number of the karma-prakrtis which can exist in potentia (sattā).
If the realisation (udaya) of the ks is taken into consideration, the entire number amounts only to 122. The 5
ndhana-n-ks and the 5 samghātana-n-ks are in that case not included as they are then thought to exist implicite in the 5 sarira-n-ks. The colour, odour, taste and touch ks are only reckoned as 4 species (instead of 20), because the sub-divisions are not taken into consideration.
The total number of the ks which can be newly assimilated by the soul is assumed to be 120. The two mohaniya-ks" samyagmithyātva" and “samyaktva” cannot, it must be noted, be bound by the jīva, because they are, according to their nature, merely reduced mith yātva. They must be therefore subtracted from the 122 ks of the udaya, so that the total number of the ks in bandha is 120.
The karma-prakytis can be classified into groups from different aspects. I give here only the most important of these classifications (according to Kg II, 1 et seq.), the others follow by themselves out

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JAIN PHILOSOPHY
(CHAP.
of the mutual relation of the prakřtis in bandha, udaya, sattā (see below).
Sarva-ghāti-karmans are those kinds of karman which completely destroy the qualities peculiar to the soul. They are 20, namely : the veilings of omniscience and absolute undifferentiated cognition, the 5 species of sleep, the 12 first passions, and unbelief.
Desa-ghāti-karmans are karma-prakrtis which do not completely, but only in a greater or less measure, destroy the qualities of the soul. There are 25 of them : the 4 first veilings of knowledge, the 3 first veilings of undifferentiated cognition, the 4 last passions, the 9 non-passions, and the 5 hindrances.
Aghāti-karmans destroy no property of the soul, either wholly or partially. These are the 75 ks which remain (120 — 20 — 25).
There are 42 good karman-species (punya-prakṣtis): (3) celestial state of existence, ānupūrvi, āyus; (3) human state of existence, ānupūrvi, āyus ; high family surroundings; pleasure ; (4) movable, gross developed, individual body ; (3) firm, beautiful, sympathetic ; melodious ; suggestive ; fame; the five bodies; the 3 limbs; the best firmness of the joints; the best figure ; annihilation of others; breathing ; warm splendour ; cold lustre ; not light-not heavy ; tirthakara ; formation; animal ayus ; 5-sensed class beings; good gait ; good odour ; good colours, good tastes, and good touches.
Bad karman-species (pāpa-prakstis) are the 82 remaining ones.
2. THE DURATION (sthiti) OF THE KARMAN Kg. II 122b et seq. Ps. 513 et seq. Tattv. VIII 15 et seq. Utt. 33, 21 et seq. Gandhi 71 et seq.
For the understanding of the duration of the karman communicated in the following, a few remarks on the division of time according to the Jain doctrine are advisable.
The lowest unit of time is the samaya. Innumerable samayas form an avalikā. 16,777,216 āvalikās equal 1 muhūrta (48 minutes of European time). 30 muhūrtas make one day. Out of the days are formed weeks, months and years in the ordinary Indian way. The number of years can be expressed in words up to a number containing 77 cyphers. Beyond that, it is asamkhyeya (indefinable) and can only be represented by comparisons. An innumerable quantity of years is called a " palyopama", 10 koțākoți (1,000,000,000,000,000) of palyopamas are I sāgaro pama. 10 kotākoti of sāgaro pamas comprise I
1-2 As with the bandha, the total number of the prakstis is here assumed to he 120,

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II. ]
THE DOCTRINE OF KARMAN
21
utsarpini (ascending period of time); the same number of sāgaro pamas measures 1 avasarpini (descending period of time). Infinite utsarpinis and avasarpinis form 1 pudgala parāvarta.
The following table gives the highest and the lowest sthiti of each karman. In it the following abbreviations are employed : k = koți, kk =kotākoti, po = palyopama, so = sāgaro pama. The Sanskrit word "antar" e.g, in antarmuhūrta "a space of time within 48 minutes", i.e. less than 48 minutes, is expressed by the sign <.
Maximum
Minimum.
< 1 muhurta
I 5 Veilings of knowledge ... 30 kkso II 4 Veilings of undifferentiated cognition ..
30 kkso 5 Sleeps
30 kkso III Sensation of pleasure
15 kkso Sensation of pain
30 kkso IV Unbelief .. .
70 kkso 12 Passions
40 kkso Up-flaming anger
40 kkso Up-flaming pride
40 kkso Up-flaming deceitfulness 40 kkso Up-flaming greed
40 kkso joking, liking ...
10 kkso disliking, sorrow, fear, disgust 20 kkso male sex
10 kkso female sex
15 kkso third sex
20 kkso infernal ayus animal ayus ..
| 3 so human āyus ..
| 3 so celestial ayus ..
33 so infernal state of existence 20 kkso animal state of existence 20 kkso human state of existence
15 kkso
< 1 muhūrta 3/7 so 12 muhurta 3/7 so I so 4/7 so 2 māsa 1 māsa 1 pakşa < 1 muhurta 1/7 so 2/7 so 8 years 3/14 so 2/7 so 10,000 years 256 avalikās 256 avalikās 10,000 years 2000/7 po 2/7 so 3/14 so
V
33 so
VI
1 Comp. Prof. Jacobi's notes to Tattv. IV, 15. Utsarpiņi is a period of time at the beginning of which the moral etc, state of the world is very bad, but gradually improves till at the end of that period the culminating point of the good state is reached. Thereupon, immediately follows the avasarpini which begins with the best state and ends with the worst. Utsarpiņi and avasarpiņi follow one another in endless succession. Palyopama, sāgaro pama, pudgalaparāvarta are explicitly explained in Kg I 163b et seq., II 83a et seq. The entire doctrine of time is minutely treated in Lp sarga 28 et seq. See also F. 0. Schrader “Uber den stand der indischen Philosophie zu zeit Mahāvīras und Buddhas" (p. 61) and w Kirfel, “ Die Kosmographie der Inder" p. 337 et seq.

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JAIN PHILOSOPHY
(CHAP.
Maximum
Minimum.
2000/7 po 2/7 so 9/35 so 2/7 so 2/7 so 2000/7 po <1 kkso
1/7 so
6/35
7/35 so
8/35 so
9/35 SO
celestial state of existence 10 kkso 1-sensed class of beings
20 kkso 2-3-4 sensed class of beings 18 kkso 5-sensed class of beings
20 kkso physical, fiery, karman body 20 kkso transformation body .. 20 kkso translocation body .. <1 kkso 1. firmness (of the joints) and figure ..
10 kkso 2. firmness (of the joints) and figure ..
12 kkso 3. firmness (of the joints) and figure
.. 14 kkso 4. firmness (of the joints)
and figure . . . . 16 kkso 5. firmness (of the joints) and figure
18 kkso 6. firmness of the joints) and figure ..
20 kkso black colour
20 kkso green colour
17 kkso red colour
15 kkso yellow colour
124 kkso white colour
10 kkso pleasant odour..
10 kkso unpleasant odour
20 kkso bitter taste
20 kkso biting taste
17) kkso astringent taste
15 kkso sour taste
12) kkso sweet taste
10 kkso heavy, rough, cold, dry (touch) 20 kkso light, smooth, warm, adhesive .. 10 kkso infernal ānupūrvi
kkso animal anupūrvi
kkso human ānupūrvi
kkso celestial ānupūrvi
10 kkso pleasant gait ..
kkso unpleasant gait ..
20 kkso annihilation of others, breathing, warm splendour, cold lustre, “not heavy-not light"
20 kkso tirthakara
<1 kkso formation, self-annihilation 20 kkso
2/7 so 2/7 so 2/7 so 2/7 so 2/7 so 1/7 so 1/7 so 2/7 so 2/7 SO 2/7 SO 2/7 so 2/7 SO 1/7 so 2/7 SO 1/7 so 2000/7 po 2/7 SO 3/14 so 2000/7 po 1/7 so 2/7 so
2/7 90
<1 kkso 2/7 so

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11.)
THE DOCTRINE OF KARMAN
Maximum
Minimum
.. 20
kkso
2/7 so
. ..
10 kkso 10 kkso 18 kkso
1/7 SO 8 muhurta 9/35 so
movable, gross, developed,
individual (body) .. firm, beautiful, sympathetic,
melodious, suggestive fame ..
.. fine, common, undeveloped flexible, ugly, unsympathetic,
immovable, ill-sounding,
unsuggestive, shame VII high family surroundings
low family surroundings VIII 5 hindrances ..
20 kkso 10 kkso 20 kkso 30 kkso
2/7 so 8 muhurta 2/7 so <1 muhurta
The duration of the nama-ks viz. limbs, binding, samghātana is equivalent to that of the respective body-ks. The unequal length of the minimum durations depends upon the disappearing of the ks in the gunasthānas (see below). With most of the ks, the minimum duration is arrived at by dividing the maximum sthiti of the k in question by the maximum sthiti of unbelief. There are, however, many exceptions to this.
With the different karmans a definite abādha-kāla is assumed, i.e. an interval during which the k is existing, but is not practising its molesting effect. One arrives at that if one puts 100 years instead of 1 kotākoți of sāgaro pamas. The maximum abādhā of the veilings of knowledge amounts, therefore, to 3000 years, that of the passions, to 4000 years, etc., (and) the abādhā of the minimum sthiti with all prakştis to less than 48 minutes (Kg II 25a, 32a).
About sthiti and abādhā there are still a number of other special regulations which in this connection can just as little be discussed as the differences of Opinion which exist between the several teachers concerning the duration of the karmans.
The maximum-duration of all ks, even of the good ones, with the exception of the celestial, human and animal äyus is considered as bad, the minimum duration as good. Those of the 3 āyus mentioned are always considered as good. The duration of the karmans of a jīva is dependent on the tenure of his mind (adhyavasāya), and, therefore, on the strength of the kaşayas. The more sinful a being is, the larger is the sthiti of the karman ; the purer the being is, the smaller is the sthiti. Of the 3 āyus mentioned, however, the sinful is binding a smaller, the pure a larger sthiti.

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JAIN PHILOSOPHY
CHAP
3. THE INTENSITY (rasa or anubhāga) OF THE KARMAN
Kg. II, 52b., Ps. 564.
Just as the nimba fruit has in the different kinds of preparation a more or less bitter, a sweet dish a more or less sweet taste, so, likewise, the karman practises its effect, according to circumstances, in a more or less intense manner. The intensity of the effects of the karman corresponds to the compactness or the karman-matter; it is conditional upon the weakness of strength of the kaşayas. According to the 4 degrees of the passions, 4 degrees of the strength of the karman are recognised.
With the bad prakytis the strongest, the 4th degree of the rasa is produced by the most violent passions, those of life-long duartion. The 3rd degree is caused by the aprat yākhyānāvaranakasāyas, the 2nd by the pratyākhyānāvarana-kaṣāyas, the 1st (the weakest) by the flaming-up passions. With the good karman-species the samjvalanas cause the 4th (the strongest), the pratyākhyānāvarana-kaşāyas the 3rd, the apratyākhyānāvaraņa-kasāyas the 2nd (the weakest) degree. A rasa of the 1st degree does not exist with the good prakstis. Of the bad praktis only 17 have the rasa of the Ist degree, namely the 5 hindrances, the first 4 veilings of knowledge, the first 3 veilings of undifferentiated cognition, male sex, and the flaming-up passions ; the other bad prakrtis have, like the good ones, only a rasa of the 2nd, 3rd and 4th degree. The reason for the absence of the 1st degree in the case of most of the karman-species is their peculiar arrangement in the gunasthānas, of which more will be said later.
The different rasa of a karma-prakrti can be exemplified most clearly by the deśaghātis. The 4 first veilings of knowledge, for instance, are working so strongly at the anubhāga of the 4th and 3rd degrees that knowledge is quite impossible, at the intensity of the 2nd degree they hinder knowledge totally or partially, at the rasa of the 1st degree only partially (Kg. II, 56b).
The more sinful a jīva is, the longer the duration of his karman, the stronger the effect of his bad, the weaker that of his good prakrtis. whilst with an increased purity the duration of the bound karman and the intensity of the bad prakstis decrease and the rasa of the good prakrtis grows (Kg. II, 43b).
4. THE QUANTITY OF THE PRADEŠAS OF THE KARMAN.
(Kg. II, 68b seq., Ps. 584 seq., Tattv. VIII, 25). The atoms are, according to the number in which they are found together, divided into categories (varganā). Atoms which are found

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11.1
THE DOCTRINE OF KARMAN
alone, from the 1st varganā, aggregates (skandha) of 2 atoms the 2nd vargaņā and so forth.
A vargaņā the aggregates of which are comprising a certain minimum of pradeśasand which is according to its condition (parināma), in not too high a degree gross (sthūla), can be assimilated by the jīva to the physical body. This is the minimum-audārika-varganā. If one adds an atom to each aggregate of the varganā, one obtains the 2nd audārika-varganā, which is somewhat fine, but more compact than the preceding one. If one continues in this way, one finally obtains the maximum audārika-varganā. If one atom is added to each skandha of the latter, there results the minimum audārika-agrahana-varganā : the complex is not gross enough and contains too many atoms in order to be capable of being assimilated to the physical body. Again, to each aggregate an atom is added till the maximum audārika-agrahanavargaņā results; still one atom more, and the complex contains enough atoms and possesses a sufficient degree of subtlety (sūksma-pariņāma), in order to be capable of forming the minimum var ganā for the transformation-body. On the maximum-vargaņā follow again vaikriyaagrahaņa-vargaņās, and then in constant change the grahana-and agrahana-varganās of the translocation-body, of the fiery body, of the speech, of the breath, of the thinking organ, and finally of the karman.
From the preceding result two essential peculiarities of the karmancomplexes, through which these are distinguished from the other kinds of the vargaņās, which the jīvas assimilate. Firstly the karma-varganās are exceedingly fine, finer even than those which the jīva requires for speaking, breathing and thinking. And, secondly, a karman aggregate surpasses in regard to the quantity of atoms of which it consists, all other skandhas.
About the condition of the karman-aggregates, we further learn, that there exist with them 2 odours, 5 colours, 5 tastes, and only 4 touches, namely cold, warm, adhesive, and rough (whilst with the skandhas of the physical body all 8 sparsas are found).
The jīva assimilates karman-matter which is within his own pradeśas, not matter lying outside of them, just as fire only seizes inflammable material which is lying within its reach. Every part of the soul is, therefore, filled with karma-pud galas, which, if the necessary conditions are fulfilled, adhere to the jīva like dust to a body besmeared with oil. The jiva seizes a karman-particle simultaneously with all his parts, because an exceedingly close connection exists between all the pradeśas of a jīva, as with the links of a chain.
The karman-particle absorbed by the jiva develops into the 8
1 These are abhavyānantagunaiḥ siddhānantabhāgavartibhiḥ paramāņubhit nişpannaiḥ skandhair ārabdhāḥ (Kg. II, 69a).

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26
JAIN PHILOSOPHY
(CHAP.
species of the karman, as food consumed at a meal changes itself into blood and the other humours of the body (Jacobi ad. Tattv. VIII, 5). The shares which fall to the 8 müla-prakytis differ from one another; their measure corresponds to the length of their sthiti. Āyus receives the smallest part, a greater portion goes to nāman and gotra, which both obtain equal portions. More than the latter go to the two āvaranas and antaräya, each of which gets an equal portion. Still a larger part than these falls to mohaniya ; by far the greatest of all, however, to vedaniya.
The part falling to a mūla-prakyti is then further divided among the uttara-prakytis. Among the jñānāvaranas the veiling of omniscience receives an infinitely small part (as it is sarvaghātin), the rest falls to the 4 other prakȚtis. At the darśanāvarana the part which has sarvaghāti-rasa is divided into 6 parts (for the veiling of absolute undifferentiated cognition and the 5 kinds of sleep), the remainder, provided with deśaghāti-rasa is divided into 3 parts. The part falling to vedaniya becomes completely sāta or asāta, as only one of these two can be bound. The part of the mohanīya provided with sarvaghātirasa is divided into 2 portions, one of which falls to darśana-mohaniya, the other to caritra-mohanīya. The former becomes entirely mith yātva, the latter is converted into the 12 kaşāyas. The remainder has deśaghāti-rasa and is divided into 2 parts, of which the first belongs to the 4 flaming-up passions, whilst the other falls to one of the 3 sexes, to joking and liking (or to disliking and sorrow, according to which was bound) and to fear and disgust. The part of the āyus belongs altogether to one of the 4 uttara-prakytis, as only one of them can be bound. The part of the nāman is separated into as many sub-divisions as uttara-prakytis can be bound, the sub-divisions of colour, odour, taste, touch, body, samghātana and binding obtain portions from the one particle falling to the mula-prakyti. The part of the gotra is attributed entirely to the high or low gotra, as both are not bound simultaneously. The part of the antarāya is equally distributed between the 5 uttaraprakstis.
If a certain prakrti can no more be bound in a particular gunasthāna, the quantity of matter that would fall to it, is attributed to the other praktis which belong to the same class (jāti). If also those are no more bound, the karman-particle falls to the mūla-praksti, and is divided between the still remaining parts. If also the müla-prakrti is no longer bound, it falls to another müla-praksti. For example, il nidrānidrā, pracalāpracalā and styānarddhi are no longer bound, the dravya which would fall to them becomes nidrā and pracalā, which both belong to their class. If also nidrā and pracalā are no longer capable of being bound the matter is converted into the still remain

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II.)
THE DOCTRINE OF KARMAN
27
ing kinds of the darśanāvarana. If the binding of all the darśanävarana is no more possible (as in the 11th gunasthāna), the particle becomes sāta-vedanīya.
Devendasūri shows (Kg. II, 77a et seq.) in a detailed manner in what proportion the number of the pradeśas of an uttara-prakrti stands in maximum and minimum toward the quantity of the pradeśas of the other uttara-prakytis belonging to the same class. I do not wish to reproduce these long explanations in extenso, and therefore content myself with an example :
“Of darśanāvarana, if the maximum number of pradeśas is taken into consideration, the number of pradeśas of pracalā is comparatively very small ; in proportion to it, the number of nidrā is larger (viseșādhika); in proportion to it, that of pracalāpracalā is larger ; in proportion to it, that of nidrānidrā is larger ; in proportion to it, that of styānarddhi is larger ; in proportion to it, that of kevalā-darśana-āvarana is larger; in proportion to it, the number of the pradeśas of avadhidarśana-āvarana is infinitely larger ; in proportion to it, that of acakşurdarśana-āvarana is still larger; in proportion to it, that of cakşurdarśana-āvarana is again larger."
“Of darśanāvarana, if the minimum number of pradeśas is taken into consideration, the quantity of the pradeśas of nidrā is comparatively small; in proportion to it, the number of the pradeśas of pracalā is larger ; in proportion to it, that of nidrānidrā is larger ; in proportion to it that of pracalāpracalā is larger ; in proportion to it, that of styānarddhi is larger; in proportion to it, that of kevala-darśana-āvarana is larger ; in proportion to it, that of avadhi-darśana-āvarana is infinitely larger; in proportion to it, that of acakşur-darśana-āvarana is still larger; in proportion to it, that of cakşur-darśana-āvarana is again larger,"
The smaller the number of prakytis between which a karmanparticle must be divided, and the higher organized the being is who assimilates the karman, the larger is the number of the pradeśas which fall to a prakặti (Kg. II, 89a). The height of the physical development of a jīva corresponds to the degree of his activity (yoga), through which he produces the attraction of karma-pud galas. A completely developed thinking being assimilates, therefore, more matter than a creature only incompletely developed and with only one sense. If now this great quantity of matter is only divided between a few prakstis, because most of the prakịtis are no more bound, then naturally arises with each of these prakrtis a greater number of pradeśas than if the same matter would fall to a great number of prakytis. This consideration shows that the greatness or smallness of the pradeśa-bandha of the different prakytis does not depend upon ethical factors, as with sthiti-bandha and rasa-bandha, but upon mechanical ones.

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III
THE KARMANS IN THEIR RELATION TO THE
SOUL AND TO ONE ANOTHER
1. BANDHA, UDAYA, SATTĀ.
(Kg. II, 127b seq., Ps. 1223 seq.) Bandha " bondage " is called the assimilation of the matter penetrated into the jīva in the form of certain karman-species. (abhinavakammaggahanam bandho, Kg. 1, 63a ; bandho nāma karmaparamāņūnām ātmapradeśaih saha vahnyayahpindavad anyo'nyānugamah Kg. II, 115b).
Udaya “realisation” is the becoming manifest of the effects of the karman in due time. (karmapud galānām yathāsvasthitibaddhānām udayasamayaprāptānām yad vipākenā-'nubhavanena vedanam sa udaya ucyate Kg. I, 69a ; karmaparamāṇūnām eva vipäkaprāptänām anubhavanam udayaḥ Kg. II, 115b).
Sattā is the existing in potentia of the karmans, from the moment of the assimilation to the moment of the realisation or some other elimination. (sattā kammāna thiż bandhāiladdhaattalābhānam Kg. I, 75a; bandhasamayāt samkramenā-'tmalābhasamayād vā ārabhya yävat te karmaparamāņavo nā-'nyatra samkramyante, yāvad vā na kşayam upagacchanti tāvat tesām svasvarūpena yaḥ sadbhāvaḥ sā sattā Kg. II, 115b).1
In the following I give a summary of the bandha- udaya- and sattă-sthānas of the 8 karman-species, i.e., to show which uttaraprakītis of a mūla-praksti exist side by side in bandha, or udaya or sattā. The aim of these explanations is two-fold. Firstly, the understanding of the effect of the different karma-prakstis is essentially promoted, and, secondly, through this procedure I am capable consider
1. This classification of the karman corresponds exactly to that of the Hindus in āgåmin (or vartamāna), prārabdha and samcita. "That portion of a man's past that is operative in influencing a man's mind and the course of his experiences during an incarnation is called prārabdha (lit. begun to act). Those that yet lie deep within the inner recesses of his liñgadeha and have not yet begun to manifest themselves during an incarnation are called samcita (accumulated), while every present act, every present thought, every present desire becomes stored in his subtle body as āgāmin (augmentative), which goes to enrich his atmosphere of karman and will teact on him in the future.”—P. T. Srinivasa Iyengar, Outlines of Indian Philosophy, Benares 1909, p. 62.

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(CHAP. III.)
THE DOCTRINE OF KARMAN
29
ably to curtail what is to be said later on concerning the jivasthānas and gunasthānas. The different counting of the karmans in bandha, udaya and sattā has already been pointed out.
1. jñāna-āvarana. All 5 uttara-prakytis are always simultaneously bound. It is therefore not possible to bind only one or two of the veilings of knowledge, but, as long as the müla-prakyti can altogether be bound, the 5 uttaraprakstis of them must be bound. All 5 species are likewise always jointly existing in udaya as well as in sattā.
II. Darsana-āvarana. Three combinations are possible with bandha and sattā, namely :
9 uttara-prakrtis, i.e., all kinds of veiling of undifferentiated cognition.
6 (i.e.) the preceding ones without nidrānidrā, pracalāpracalā and styānardhi.
4 (i.e.) the preceding ones without nidrā and pracalā, that is to say, the 4 proper veilings of undifferentiated cognition alone, without the different species of unconsciousness,
Two combinations are, however, only possible at udaya, namely :
4 uttara-prakytis, i.e. the above-mentioned proper veilings of undifferentiated cognition.
5 (i.e.) the former and one of the 5 kinds of unconsciousness of the physio-psychological conditions of sleep, intensive sleep etc. More than one cannot realise itself at one time.
III. Vedaniya. Sāta and asāta exclude one another ; only one of them, therefore, can be bound, and only one of them can realise itself. In sattä, however, both of them exist until such time as one of them is annihilated (in the penultimate samaya of the 14th gunasthāna).
IV. Mohanīya. Ten combinations are possible at bandha, namely : 1 uttara-prakyti = flaming-up greed. 2 = flaming-up greed + deceitfulness. 3 = flaming-up greed + deceitfulness + pride. 4 = flaming-up greed + deceitfulness + pride + anger. 5 = 4 flaming-up passions + male sex.
9 = 4 flaming-up passions + male sex + joking and liking (disliking and sorrow) + fear + disgust,

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30
JAIN PHILOSOPHY
[CHAP.
13 = 4 flaming-up + 4 pratyākhyānāvarana passions + male sex + joking and liking (disliking and sorrow) + fear + disgust.
17 = 4 flaming-up + 4 pratyākhyānāvarana + 4 apratyākhyānāvarana passions + male sex + joking and liking (disliking and sorrow) + fear + disgust.
21 = 16 passions + male (female) sex + joking and liking (disliking and sorrow) + fear+ disgust.
22 = unbelief + 16 passions + male (female or third) sex + joking and liking (disliking and sorrow) + fear + disgust.
Nine combinations are possible in udaya :
1 uttaraprakrti = flaming-up anger (pride, deceitfulness, greed).
2 = flaming-up anger (pride, deceitfulness, greed) + male (female, third) sex.
4 = flaming-up anger (pride, deceitfulness, greed) + male (female, third) sex + joking and liking (disliking and sorrow).
5a = 4+ fear (disgust or samyaktva).
56 = flaming-up + pratyākhyānāvarana anger (pride, deceitfulness, greed) + male (female, third) sex + joking and liking (disliking and sorrow).
6a = 4 +fear + disgust (fear + samyaktva or disgust + samyaktva).
66 = 5b + fear (disgust or samyaktva).
60 = flaming-up + pratyākhyānāvarana + apratyākhyānāvarana anger (pride, deceitfulness, greed) + male (female, third) sex + joking and liking (disliking and sorrow).
7a = 4 + fear + disgust + samyaktva.
7b = 5b + fear + disgust (fear + samyaktva or disgust + samyaktva). 7c = 6c + mixed belief.
= 6c + fear (disgust or samyaktva). 7e = 6c + unbelief.
7f = flaming-up + pratyākhyānāvaraņa + apratyākhyānāvarana + anantānubandhi anger (pride, deceitfulness, greed) + male (female, third) sex + joking and liking (disliking and sorrow).
8a = 5b + fear + disgust + samyaktva. 8b = 6c + fear (disgust) + mixed belief. 8c = 6c + fear + disgust (samyaktva).
== 6c + fear (disgust) + unbelief. 8e = 7f + unbelief. 8f = 7f + fear (disgust). 9a = 6c + fear + disgust + mixed belief. 9b = 6c + fear + disgust + samyaktva. 9c = 6c + fear + disgust + unbelief,

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III.
THË DOCTRINE OF KARMAN
9d = 7f + fear + disgust. 9e = 7f + fear (disgust) + unbelief. 10 = 7f + fear + disgust + unbelief. Fifteen combinations are possible in sattā : 28 = all uttaraprakytis. 27 = all, except the lower belief (samyaktva). 26 = the preceding, except mixed belief. 24 = all except the 4 passions of life-long duration. 23 = the preceding except unbelief. 22 = the preceding except mixed belief. 21 = the preceding except the lower belief.
13 = the preceding except the apratyākhyānāvarana and pratyākhyānāvarana passions.
12 = the preceding except third sex. 11 = the preceding except female sex. 5 = the preceding except the 6 non-passions. 4 = the preceding except male sex. 3 = the preceding except flaming-up anger.
= the preceding except flaming-up pride. 1 = the preceding except flaming-up deceitfulness.
V. Āyus. As the 4 kinds of ayus are in opposition to one another, only one äyus can be bound at a time, only one āyus can realise itself at a time. In sattā however, 2 ayus can be in existence; namely, at the time when the āyus of the next existence is already bound but that of the present one has not yet completely expired.
VI. Nāman. In bandha the following 9 prakstis are always in existence (dhruva):
Fiery and karman body, colour, odour, taste, touch, not-light-notheavy, self-annihilation, formation. There are 8 combinations :
23 uttaraprakytis for undeveloped 1-sensed beings) = animal state of existence and ānupūrvi + 1 sense + physical body + 6th figure + immovable + fine (gross) + undeveloped + individual (common) body + flexible + ugly + unsympathetic + unsuggestive + shame + 9 dhruvas.
25a (for developed 1-sensed beings) = animal state of existence and anupūrvi + 1 sense + physical body + 6th figure + annihilation of others + breathing + immovable + gross (fine) + developed

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JAIN PHILOSOPHY
(CHAP.
+ individual (common) body + firm (flexible) + beautiful (ugly) + unsympathetic + unsuggestive + fame (shame) + 9 dhruvas.
25b (for undeveloped 2-, 3-, 4-, 5- sensed animals) = animal state of existence and ānupūrvi + 2 (3, 4, 5) senses + physical body and limbs + 6th figure + 6th firmness + movable + gross + undeveloped + individual body + flexible + ugly + unsympathetic + unsuggestive + shame + 9 dhruvas.
25c (for undeveloped human beings) = 25b, but human state of existence and anupūrvi + 5 senses.
26 (for developed 1-sensed animals) = animal state of existence and ānupūrvi + 1 sense + physical body + 6th figure + annihilation of others + breathing + immovable + warm splendour (cold lustre) + gross + developed + individual body + firm (flexible) + beautiful (ugly) + unsympathetic + suggestive + fame (shame) + 9 dhruvas.
28a (for gods) = celestial state of existence and ānupūrvi + 5 senses + transformation-body and limbs + 1st figure + annihilation of others + breathing + pleasant gait + movable + gross + developed + individual body + firm (flexible) + beautiful (ugly) + sympathetic + melodious + suggestive + fame (shame) + 9 dhruvas.
28b (for infernal beings) = infernal state of existence and anupūrvi + 5 senses + transformation-body and limbs + 6th figure + annihilation of others + breathing + unpleasant gait to movable +
SS + developed + individual body + flexible + ugly + unsym pathetic + ill-sounding + unsuggestive + shame + 9 dhruvas.
29a (for 2-, 3-, 4- sensed animals) = animal state and ānupūrvī + 2 (3, 4) senses + physical body and limbs + 6th figure + 6th firmness + annihilation of others + breathing + unpleasant gait + moyable t gross + developed + individual body + firm (flexible) + beautiful (ugly) + ill-sounding + unsympathetic + unsuggestive + fame (shame) + 9 dhruvas.
29b (for 5-sensed animals) = animal state and ānupūrvi + 5 senses + physical body and limbs + 1st-6th figure + Ist-6th firmness + annihilation of others + breathing + pleasant (unpleasant) gait + movable + gross + developed + individual body + firm (flexible) + beautiful (ugly) + sympathetic (unsympathetic) + melodious (ill-sounding) + suggestive (unsuggestive) + fame (shame) +9 dhruvas.
29c (for human beings) = 29b with human state as ānupūrvi. 29d (for gods) = 28a + tirthakara. 30a (for 2,-3,-4 sensed animals) = 29a + cold lustre. 30b (for 5-sensed animals) = 29b + cold lustre. 30c (for human beings) = 29c + tirthakara.

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III.)
THE DOCTRINE OF KARMAN
30d (for gods) = celestial state and ānupūrvi + 5 senses + transformation-body and limbs + translocation-body and limbs + 1st figure + annihilation of others + breathing + pleasant gait + movable + gross + developed + individual body + beautiful + firm + sympathetic + suggestive + melodious + fame + 9 dhruvas.
31 (for gods) = 30d + tirthakara.
1 (bound only by persons in a high state of spiritual development) = fame.
In udaya 12 combinations are possible. The following 12 prakrtis are "dhruvas ", i.e. they always exist : fiery and karman bodies, "not light nor heavy", firm and flexible, beautiful and ugly, colour, odour, taste, touch, formation.
It is distinguished between the realisation of the karman during apāntarāla-gati (i.e. during the time between the new and the old incarnation) and the realisation of the karman in the incarnated state.
20 uttara-prakytis (with kevalins) = human state + 5 senses + movable + gross + developed + sympathetic + suggestive + fame + 12 dhruvas.
21a (with 1-sensed animals in apāntarāla-gati) = animal state and ānupūrvi + 1 sense + immovable + gross (fine) + developed (undeveloped) + unsympathetic + unsuggestive + fame (shame) 1 + 12 dhruvas.
21b (with 2,-3,-4-sensed animals in apāntarāla-gati) animal state and ānupūrvi + 2 (3, 4) senses + movable + gross + developed (undeveloped) + unsympathetic + unsuggestive + fame (shame) + 12 dhruvas.
21c (with 5-sensed animals in apāntarāla-gati) = animal state and anupūroi + 5 senses + movable t gross + developed (undeveloped) + sympathetic (unsympathetic) + suggestive (unsuggestive) + fame (shame) + 12 dhruvas.
21d (with human beings in apāntarāla-gati) = 21c with human state and anupūrvi.
21e (with kevalins) = 20 + tirthakara.
21f (with gods in apāntarāla-gati) = 21c with celestial state and ānupūrvi, only developed.
21g (with infernal beings in apāntarāla-gati) = infernal state and anupūrvi + 5 senses + movable + gross + developed + unsympa. thetic + unsuggestive + shame + 12 dhruvas.
24a (with incarnated 1-sensed animals) – animal state + 1 sense + common (individual) body + gross (fine) to developed (undeveloped) + unsympathetic + unsuggestive + fame (shame) + im
1 "Fame" has not udaya together with "fine" and "undeveloped ".
5

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[CHAP.
movable + 6th figure + physical body + self-annihilation + 12 dhruvas.
24a, but transformation-body, gross,
34
JAIN PHILOSOPHY
24b (with aerial beings) developed, shame.
25a (with developed 1-sensed animals) others.
=
25b (with gross aerial beings) = 24b+ annihilation of others.
25c (with 5-sensed animals, capable of transformation) animal state 5 senses + movable + gross + developed + sympathetic (unsympathetic) + suggestive (unsuggestive) + fame (shame) + transformation-body and limbs + 1st figure + self-annihilation + individual body + 12 dhruvas.
25c with
25d (with human beings, capable of transformation) human state.
human state
25e (with human beings with translocation-body) +5 senses+translocation-body and limbs + 1st figure + self-annihilation individual body + movable + gross + developed + sympathetic suggestive + fame + 12 dhruvas.
25f (with gods) 25c with celestial state.
25g (with infernal beings) infernal state + 5 senses + movable + gross + developed + unsympathetic +unsuggestive + shame + transformation-body and limbs + 6th figure + self-annihilation + individual body + 12 dhruvas.
24a+annihilation of others +
breathing.
26b (with 1-sensed animals) 24a annihilation of others + warm splendour (cold lustre).
24b+ annihilation of others +
26c (with aerial animals) breathing.
-
26a (with 1-sensed animals)

----
= 24a annihilation of
-
26d (with 2,-3,-4-sensed animals) animal state + 2 (3, 4) senses + movable + gross + developed (undeveloped) + unsympathetic +unsuggestive + fame (shame) + physical body and limbs +6th figure + 6th firmness + self-annihilation + individual body + 12 dhruvas.
=
26e (with 5-sensed animals) = animal state + 5 senses + movable + gross + developed (undeveloped) + sympathetic (unsympathetic) + suggestive (unsuggestive) + fame (shame) + physical body and limbs + 1st-6th figure + 1st-6th firmness + self-annihilation + individual body + 12 dhruvas.
26f (with human beings) 26e, but human state.
26g (with kevalins) = human state + 5 senses + movable + gross + developed + sympathetic + suggestive + fame + physical

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III.)
THE DOCTRINE OF KARMAN
35
body and limbs + 1st-6th figure + 1st firmness + self-annihilation + individual body + 12 dhruvas.
27a (with 1-sensed animals) = 24a + annihilation of others + breathing + warm splendour (cold lustre).
27b (with 5-sensed animals capable of transformation) = 25c + annihilation of others + pleasant gait.
27c (with human beings capable of transformation) = 25d + annihilation of others + pleasant gait.
27d (with human beings with translocation-body) - 25e + annihilation of others + pleasant gait.
27e (with kevalins) = 26g + tirthakara. 271 (with gods) = 25f + annihilation of others + pleasant gait.
27 g (with infernal beings) = 25g + annihilation of others + unpleasant gait.
28a (with 2,-3,-4-sensed animals) = 26d + annihilation of others + unpleasant gait ; only developed.
28b (with 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait.
280 (with 5-sensed animals capable of transformation) = 25c + annihilation of others + pleasant gait + breathing.
28d (with human beings) = 26f + annihilation of others - pleasant gait.
28e (with human beings capable of transformation) = 25d + annihilation of others + pleasant gait + breathing."
28f (with human beings capable of transformation) = 25d + annihilation of others + pleasant gait + cold lustre.
288 (with human beings with translocation-bodies) = 25e +annihilation of others + pleasant gait + breathing.
28h (with human beings with translocation-bodies) = 25e +- annihilation of others + pleasant gait + cold lustre.
28i (with kevalins) = 26g + annihilation of others + pleasant
+
+
+
+
gait.*
28k (with gods) = 25f + annihilation of others to pleasant gait + breathing.
281 (with gods) = 25f + annihilation of others + pleasant gait + cold lustre.
28m (with infernal beings) = 25g + annihilation of others + unpleasant gait + breathing.
29a (with 2,-3,-4-sensed animals) = 26d + annihilation of others + unpleasant gait + breathing.
29b (with 2,-3,-4-sensed animals) = 26d + annihilation of others + unpleasant gait + cold lustre.
* There is no entry like 283, 293 and 30j.

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36
JAIN PHILOSOPHY
CHAP
29c (with 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait + breathing.
29d (with 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait + cold lustre.
29e (with 5-sensed animals capable of transformation) = 25C + annihilation of others to pleasant gait + breathing + melodious.
29f (with 5-sensed animals capable of transformation) = 25c + annihilation of others + pleasant gait + breathing + cold lustre.
29g (with human beings) = 29c with human state.
29h (with human beings capable of transformation) = 29e with human state.
29i (with human beings capable of transformation) = 29f with human state.
29k (with human beings with translocation-bodies) = 25e + annihilation of others + pleasant gait + breathing + melodious.
291 (with human beings with translocation-bodies) = 25e + annihilation of others + pleasant gait + cold lustre + breathing.
29m (with kevalins) = 268 + annihilation of others + pleasant (unpleasant) gait +- breathing.
29n (with gods) = 25f + annihilation of others + pleasant gait + breathing + cold lustre.
290 (with gods) = 25f + annihilation of others + pleasant gait + cold lustre + melodious.
29p (with infernal beings) = 25g + annihilation of others + unpleasant gait + breathing + ill-sounding.
30a (with 2,-3,-4-sensed animals) = 26d + annihilation of others + unpleasant gait to breathing + melodious (ill-sounding).
30b (with 2,-3,-4-sensed animals) = 26d + annihilation of others + unpleasant gait + breathing + cold lustre.
30c (with 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait + breathing + melodious (ill-sounding).
30d (with 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait + cold lustre + melodious (ill-sounding).
30e (with 5-sensed animals capable of transformation) = 25c -+annihilation of others + pleasant gait + breathing + melodious + cold lustre.
30f (with human beings) = 30c with human state.
30g (with human beings capable of transformation) = 30e with human state.
30h (with human beings with translocation-bodies) = 25e + annihilation of others + pleasant gait + breathing + melodious + cold lustre.

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THE DOCTRINE OF KARMAN
37
30i (with kevalins) = 26g + annihilation of others + breathing + pleasant (unpleasant) gait + melodious (ill-sounding).
30k (with gods) = 25f + annihilation of others + pleasant gait + breathing + melodious (ill-sounding) + cold lustre.
31a (with 2,-3,-4-sensed animals) = 26d + annihilation of others + unpleasant gait + breathing + melodious (ill-sounding) + cold lustre.
31b (with 5-sensed animals) = 26e + annihilation of others + pleasant (unpleasant) gait + breathing + melodious (ill-sounding) + cold lustre.
31c (with kevalins) = 268 + annihilation of others + breathing + pleasant (unpleasant) gait + melodious (ill-sounding) + tirthakara.
8 (with kevalins) = human state + 5 senses + movable + gross + developed + sympathetic + suggestive + fame.
9 (with kevalins) = 8 + tirthakara. In sattā the following combinations are possible : 93 uttaraprakytis, all. 92 = 93 - tirthakara. 89 = 93 - physical body and limbs, binding and samghātana. 88 = 89 - tirthakara. 86a = 88-infernal state and anupūrvi. 86b = 88 - celestial state and ānupūrvī.
80a = 86a - celestial state and ānupūrvī, transformation-body and limbs, binding, samghātana.
80b = 86b - infernal state and ānupūrvi, transformation-body and limbs, binding, samghātana.
*80c=93-infernal state and anupūrvi, animal state and anupūrvi, 1-2-3-4 senses, immovable, warm splendour, cold lustre, fine, common body.
*79 = 80c - tīrthakara. 78a = 80a - human state and ānupūrvi. 78b = 80c-human state and ānupūrvi. *76 = 80c - physical body and limbs, binding, samghātana. *75 = 79 - physical body and limbs, binding, samghātana.
*9 = human state + 5 senses + movable + gross + developed -+ sympathetic + suggestive + fame + tirthakara.
*8 = 9-tirthakara.
VII. Gotra. Never more than one of the 2 uttara-prakstis can be bound ; only one can realise itself. In sattā however both can exist.
* The combinations distinguished by an * are only possible on the kşapakaśreni.

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JAIN PHILOSOPHY
CHAP.
VIII. Antarāya.
All 5 kinds are always associated with one another in bandha, in udaya, in sattā.
A summary (samvedha) of the simultaneously appearing bandha-, udaya- and sattā--combinations of every müla-prakrti will be given later, with the separate jīva-sthānas and gunasthānas, where also a table of the simultaneous occurrence of the mula-prakytis will be found.
2. UDIRAŅĀ Kg. I, 69a II 1946 ; Kp. 122a seq ; Ps. 1060 seq.
U diranā “ premature realisation " is the premature becoming manifest of the effect of the karman. (Karmapudgalānām yathāsvasthitibaddhānām yad aprāptakäle vedanam udīraņā bhanyate Kg I 69a). The premature realisation is caused by the yoga, regardless as to whether it (the yoga) is with or without kaṣāyas. It can, in general, always occur where udaya takes place, yet there must remain more than one āvalikā of the sthiti of the karman which has to be realised prematurely; if there is only one avalikā left, only udaya and not udiranā is possible. More will be said on the most important differentialities in the occurrence of udaya and udirana in the discussion of the gunasthānas.
3. APAVARTANĀ AND UDVARTANĀM Ps. 1041 et seq., KP. 116a seq., Tattv. II 52.
The time during which a karman works, and the intensity with which it manifests itself, is definite. But every karman can increase or decrease its effect. The increased realisation is called “apavartanā", the decreased realisation “udvartanā”. “sthityanubhāgayor bịhatkaraṇam udvartanā, tayor eva hrasvikaranam apavartanā” (Kp 2a). The most important apavartanā is that of āyus, which has already been mentioned. Such an increased realisation of the āyus-karman is, however, not possible with all beings; with celestial and infernal beings, with human beings in their last existence, with tirthakaras, cakravartins, ardhacakravartins, as well as with men and animals whose ayus lasts innumerable years, it is not possible.
1 These processes as well as the one following, are not treated in the Kgs. I content myself, therefore, with mentioning the most important. Detailed particulars are to be found in Ps and Kp.

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4. SAMKRAMA. Ps. 890 et seq., KP. 68 b et seq., cf. Tattv. VIII 22 c. Under certain circumstances a karman-species can realise itself as another one, whether this is itself bound or not. Thus, e.g., a bound mati-jñānāvarana-k can manifest itself as a likewise bound śruta-jñānā. varaņa-k, or "bound uccairgotra-k as a nicair-gotra-k even when the latter has not been bound. This transformation of one karman into another is called samkrama. "samkramaḥ prakstisthityanubhāgapradeśānām anyakarmarūpatayā sthitānām anyakarmasvarūpena vyavasthāpanam” (KP 2 a). It can only take place between the uttaraprakytis of a mūla-prakyti, not between different müla-praktis. It is not possible between 4 āyus and between darśana-mohaniya and caritramohaniya nor between the different kinds of darśana-mohaniya-k.

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IV
THE QUALITIES OF THE SOUL
1. THE STATES OF THE SOUL. Kg. I 154 b et seq., Lp. XXXVI 1 et seq., Tattv. II, 1-7.
We have given an account of the different karmans in themselves and in their relations to one another; in the following we have to represent their relations towards the soul (jiva) and the states (bhāva) produced in it by them.
In the jiva 5 states are possible which can manifest themselves simultaneously in a greater or smaller number, namely :
1. pārināmika bhāva, the essential state. This comprises the qualities belonging to the jiva in himself, the qualities in which nothing is changed through the karman.
2. audayika bhāva, the state which is the consequence of the unhindered realisation of the karman. It comprises all accidental attributes of the jiva, which become apparent through udaya of karman.
3. aupaśamika bhāva, the state produced by the suppression of the karman. This comprises all states of the jiva which become manifest when the (mohaniya) karmans have been suppressed, i.e. when they have, although still existing, been overcome through strict self-control, so that they cannot realise themselves. The aupaśamika bhāva may be compared to the state of water in which the clouding mud has been cast down through the addition of kataka-nut.
4. kṣāyika bhāva, the state resulting from the annihilation of the karman. This comprises all that manifests itself in the jīva when the karman has totally disappeared. It may be compared to the clearing of the water which is produced through its separation from the mud.
5. ksãyopaśamika (miśra) bhāva, the mixed state. In it the karman is still existing in the jīva, but does not realise itself. Whilst, however, the jiva in the aupaśamika bhāva has so completely suppressed the karman that its effect is no longer altogether felt, in the mista bhāva the existence of karma-pradeśas is still experienced, although
1 The Kgs. know still a 6th, the samnipātika bhāva which consists in the coincidence of several states. The latter, which is also not mentioned in the Tattv., does not require special notice, as it only takes place through the union of two or more bhāvas.

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IV.)
THE DOCTRINE OF KARMAN
these do not reach udaya and possess no intensity. The inefficacy of the karman is therefore a smaller one than in the two preceding states; for this reason the ksāyopaśamika bhāva is inferior to them in rank.
The name "kṣāyopaśamika" or "miśra" it owes to the circumstance that in it the karman is partly annihilated, partly suppressed. This definition is, however, not quite sufficient, because also in the aupaśamika bhāva the realised karman is annihilated and the one not yet realised is suppressed; the characteristic feature, that the karmapradeśas are still felt, is, however, not pronounced. The terminus technicus for this state is, therefore, not a very aptly chosen one. This explains that it could not become clearly grasped by the older European expounders of the Jaina philosophy.
In the following I give the sub-species (bheda) of the states referred to above. I deviate however from the given succession in so far as I mention them in their natural order:
The essential state has 3 sub-divisions : (1) jivatva, the spiritual nature of the soul ; (2) bhavyatva, the capability of salvation ; (3) abhavyatva, the incapability of salvation. As essential states of the soul there could further be mentioned eternity, activity, and others. But these pāriņāmika-bhāvas are also proper to other substances, that is why here only the states proper to the jīva are mentioned. (Concerning bhavyatva and abhavyatva see infra.)
The audayika-bhāva has 21 sub-species : 1. asiddhatva, the state of unholiness, the lacking of spiritual perfection ; 2. ajñāna, ignorance ; 3. asamyama, lacking self-discipline, caused through the realisation of the pratyākhyānāvaranakaşāyas ; 4. mithyātva, unbelief, caused through realisation of mith yātva-mohanīya ; 5-8. the four kaşāyas, anger, pride, deceitfulness, greed caused through udaya of kaṣāyamohaniya ; 9-11. the three sexes caused through udaya of the respective nokasāya-mohaniyas ; 12-15. the 4 states of existence, caused through realisation of the respective gati-karmans ; 16-21. the 6 leśyās, colours of the soul.
All the 21 bhāvas here quoted arise in the jiva through unhindered realisation of the karman. Many other bhāvas ought still to be mentioned here, which likewise arise through udaya of karman. But as in the Pūrvaśāstras these 21 alone are mentioned, this enumeration has been universally adopted (Kg. I 156 a) and the many other audayikabhāvas are considered to be included in them.
1 kỹayobasame by dayo 'by asti Pradesatayā karmano vedanānumāmặt na tu asav iti vighātāya anubhāvam punar na tatra vedayate, upaśame tu pradeśakarma 'pi nā 'nubhavati manāg api no 'daya 'yam višeşaḥ (Siddhasena's Comm. to Tattv. II, 1).
2 kşyaś ca samudirnasya 'bhavaḥ, upaśamaś că "nudirnas ya vişkhambhitodayatvam tābhyām nirvyttaḥ kṣāyopaśamikaḥ (Kg. I, 155 a).
i na nubhaātāya ambayo

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JAIN PHILOSOPHY
[CHAP.
The ksāyopaśamika-bhāva comprises 18 sub-species: 1-10. all species of cognition (upayoga) with the exception of omniscience and absolute undifferentiated cognition ; 11-15. the 5 faculties (labdhi) of giving, taking, enjoyment, usufruct and will. All states hitherto explained have arisen through annihilation or suppression of jñānāvarana-, darśanāvarana-, and antarāya-k. But as the respective karmans have not been made completely ineffective, the jīva possesses the upayogas and labdhis in a greater or smaller measure only, not absolutely as the kṣāyikas ; 16. samyaktva, (a low degree of) belief ; 17. deśavirati, partial self-discipline, arisen through suppression and annihilation of the apratyākhyānāvarana-kaşāyas ; 18. sarvavirati, (a lower degree of) complete self-discipline.
The aupaśamika-bhāva has 2 sub-divisions : (1) sam yaktva, true belief, and (2) caritra, right conduct. Both states arise through suppression of the darśana- or cāritra-mohanīyas. They stand, therefore, relatively higher than the corresponding ones of the kṣāyopaśamikas, but relatively lower than those of the kṣāyikas.
The ksāyika-bhāva has 9 sub-divisions : 1. sam yaktva, true belief in the highest degree, arisen through complete annihilation of the darśanamohaniya-ks ; 2. cāritra, perfect right conduct, (so called yathākhyāta), caused through total annihilation of the cāritra-mohanīya-ks ; 3. omniscience and 4. absolute undifferentiated cognition, in consequence of the complete annihilation of the karmans veiling them ; 5-9. the 5 faculties (labdhi) of giving, taking, enjoyment, usufruct, and will, in an absolute manner, as every antarāya-k is completely extinguished.
This theory is of importance for the Jaina system because it affords it the possibility exactly to define which states of the soul are the consequence of its own being, which are added through realisation of the karman, and which have arisen through the making of the karman inefficacious. In a being possessing the true belief, but not vet discipline (avirata-samyagdrsti), the following states are e.g. possible, e.g. : 2 pāriņāmika : jīvatva and capability of salvation ; 19 audayika, i.e. all except unbelief and ignorance ; 12 kşāyopaśamika, namely 5 labdhis, 3 species of knowledge, and 3 species of undifferentiated cognition and ksāyopaśamika-sam yaktva; 1 aupaśamika, namely the aupaśamika-samyaktva ; I the ksāyika, namely the ksāyika form of the true belief. Altogether 36 states are therefore POSSIBLE, the number of those ACTUALLY OCCURRING is, of course much less, and in every individual case different. For it scarcely needs an explanation, that a jīva can, at a fixed time, possess only one kind of samyaktva, can belong only to one of the 4 states of existence, can have only one of the 6 leśyās, etc.

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iv.)
THE DOCTRINE OF KARMAN
43
Of the above-mentioned 53 states of the soul, the kaṣāyas and vedas have already sufficiently been dealt with, in the explanation of the karman-species. The others, that is to say, the different kinds of cognition (upayoga), of activity (yoga), of the colour of the soul (leśyā), of belief (darśana), conduct (cāritra) and state of existence (gati) will be discussed in the following.
2. THE FACULTY OF COGNITION OF THE SOUL.
Kg. I, 100 a, 133 b, II 10 a ; Ps. 10 et seq.; Lp. III 701 et seq.; Tattv. II 8, 9.
The first and most important characteristic of the soul (jiva) is its capability of cognition. If the soul is completely free from the disturbing influence of matter, it is capable of recognizing everything in the present, past and future, all the substances and all their conditions. If it is however infected by karman-matter, this absolute cognition disappears. Matter veils the omniscience of the soul, as a dense veil of clouds hides the light of the sun. But as, although the sun may be veiled, some light is breaking through the clouds, so there also, in spite of the influence of matter, a fraction of the faculty of cognition is preserved to the jiva ; for, if the jīva would also lose this, he would no longer be a jīva. This fraction of cognition is of different dimensions in different beings. In some it is very large : they are capable of perceiving absent material things and even the thoughts of others by means of transcendental perception ; in most of them, however, it is only small, as they can only perceive by means of their senses.
The cognition of a thing can be of two kinds : either it is restricted to the grasping of it in its general outlines, in its notional generality; then it is called darśana “ undifferentiated cognition "; or it grasps a thing with its individual attributes; then it is called jñāna“ knowledge”. Darśana is therefore formaliter not differentiated cognition (anākāraupayoga), jñāna formaliter differentiated cognition (sākāra-upayoga)."
Darśana occurs in 4 species, namely as :
1. cakşur-darśana, when produced through the medium of the eye.
2. acakşur-darśana, when produced through the medium of the other four senses and the manas.
3. avadhi-darśana, if it occurs on its own account, without the mediation of organs.
4. kevala-darśana, if it is unlimited, absolute and direct.
1ākārah prativastu niyato (Ps. 12.)
grahanapariņāmaḥ, āgāro u viseso iti vacanāt.

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44
JAIN PHILOSOPHY
[CHAP.
The ackṣur-darśana is existent in all beings, the cakṣur-darśana in all who possess an organ of sight. The avadhi-darsana, the transcendental cognition of corporeal things, only exists innately in celestial and infernal beings, but can also arise in fully developed animals endowed with reason and in men, through kṣayopaśama. The kevaladarśana only occurs with kevalins, with men the darśanāvaraṇa-karmans of whom are completely annihilated.
There are 5 species of jñāna, namely:
1. mati-jñāna, the knowledge through the medium of the 5 senses and manas.
2. śruta-jñāna, the knowledge which is based on the interpretation of signs, the understanding of words, writings, gestures, etc.
3. avadhi-jñāna, the transcendental knowledge of corporeal things, occurring without the medium of organs.
4. manaḥparyāya-jñāna, the transcendental knowledge of the thoughts of others, occurring without the medium of organs.
5. kevala-jñāna, unlimited, absolute, direct omniscience.
The kevala-jñāna only exists in kevalins, the manaḥparyāya-jñāna only with men on a high spiritual plane, who have true belief. The 3 other species of knowledge can occur however the avadhi-jñāna with similar limitations as the corresponding darśana-in all beings endowed with reason, even in unbelievers. But as knowledge is bad (kutsita) as long as it is not supported by the true belief, because the unbeliever "conceives things existing and non-existing without distinction and arbitrarily, the jñana of the mithyādṛṣṭi is called “a-jñāna” “bad knowledge, ignorance." Thus to the foregoing 5 species of knowledge three more must still be added, namely the ajñānas of the above-mentioned 3 species of knowledge (mati-, śruta-, avadhi-ajñāna). All jivas have therefore ajñāna until they have reached the true belief, but jñāna from the moment of the attainment of samyaktva.1 Beings whose belief consists of true and false elements, have partly jñāna, partly ajñāna.
In worldly souls occur 1 to 4 of the 8 species of knowledge and 1 to 3 of the species of undifferentiated cognition. The kevalins, however, have only kevala-jñāna and kevala-darśana, be it, because in these two, already all species of knowledge and undifferentiated cognition are implicitly existing-as in the ownership of a village the possession of its ground and land is included (Kg. II 11 a)-or be it, because the absolute knowledge so outshines every kind of partial knowledge, that no longer attention is paid to them, as to the stars at sunrise (Lp. III 964).
1 sarvajivānām prathamam ajñānam paścāc ca samyaktva-labhe sati jñānam (Ps. 12).

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IV.]
THE DOCTRINE OF KARMAN
3. THE ACTIVITY OF THE SOUL.
Kg. I, 85 b et seq., 98 b et seq., 123 a et seq., 146 a ; II, 44 a et seq., 93 b, 99 a et seq., 102 b; KP. 3 a et seq.; Ps. 4 et seq., 17 et seq., 32 et seq., 88 et seq., 719 et seq. ; Lp. III, 1243 ; Tattv. II, 26, V, 44, VI, 1,7,9 ; Gandhi 57.
The jiva possesses not only the faculty of cognition, but also activity. The Jaina philosophy occupies herein, as well as Nyāya and Vaišeşika, the position of the kriyāvāda, in contrast with most of the other Indian systems, which deny every activity to the soul.
The soul has virya “energy” "infinite capacities of activity”. This innate quality manifests itself only if the jīva is free from all karmanmatter. As long as the vīrya-antarāya-k is operating, the vīrya is, although not completely eliminated, nevertheless exeedingly restricted. It does not manifest itself spontaneously, as is the case with released souls, but it is bound to matter. It needs an organ as “accompanying cause” (sahakārikārana), in order to be able to act; it needs the medium of the body, the organ of speech and manas, in order to manifest itself. This form of vīrya, bound to matter, is called yoga (activity).1
The characteristic mark of the activity is its causing the movement of the particles of the soul.2 It attracts the matter which is necessary for the body, the organ of speech and manas, changes it into the specific essence of these organs and, finally, emits it again. Because it continually conveys matter to the soul, it is the chief cause of the assimilation of new karman; salvation is therefore only possible, if every yoga has disappeared.
The activity of the soul is threefold : it consists in thoughts, words and deeds and is, therefore, produced through the manas, the organ of speech and the body. The two first species of activity are subdivided into 4 groups, the last into 7.
I. mano-yoga, activity of the organ of thinking. It has 4 species :
1. satya "true.” The manas occupies itself with the thinking about a thing that is true.
2. asat ya "untrue.” The manas occupies itself with the thinking about a thing that is not true.
3. satyāmrsā “true and untrue". The manas thinks of something that is partly true, partly untrue. For instance, it thinks : "this
i kāyādikaranayuktasyā 'mano viryapariņatir yoga ucyate (SthānāngasūtraTīkā, Benares 1880, p. 26a).
2 viryam spandanārūpam yathāsambhavam sūkşma-bādara-parispanda-rūpakriyātmakam. (Ps. 721).

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46
JAIN PHILOSOPHY
[CHAP.
is an Asoka-wood". But in reality, it is the question of a wood, in which truly there are many Aśoka-trees, but in which there are also growing Dhavala-, Khadira-, Palāśa- and other trees.
4. asat yāmrsā “neither true nor untrue". The manas thinks of something that lies outside the sphere of true and untrue, e.g. "Devadatta, give me the cow".
II. vāg-yoga, activity of speech. The 4 species correspond to those of the mano-yoga.
III. kāya-yoga, activity of the bodies, namely : 1. audārika-kāya-yoga, activity of the physical body. 2. vaikriya-kāya-yoga, activity of the transformation-body. 3. āhāraka-kāya-yoga, activity of the translocation-body.
4. kārmaņa-kāya-yoga, activity of the karman-body; it manifests itself chiefly during the period between death and re-incarnation.
5. audārika-miśra-kāya-yoga, activity of the physical body mixed with the activity of the karman-body.
6. vaikriya-miśra-kāya-yoga, activity of the transformation-body mixed with that of the karman-body or with that of the audārika-body.
7. āhāraka-miśra-kāya-yoga, activity of the translocation-body, mixed with that of the physical body.
The 3 last mentioned species of activity take place as long as the physical body, or one of the other two bodies, is not yet quite developed that is to say, if united with the karman-body shortly after birth, or if united with the physical body during the time when the translocationor transformation-body of the ascetic is not yet quite ready.
The activity of the fiery body is not specially counted, because the latter is always connected with the karman-body.
The activity is least in the lowest animated beings (the sükşmanigodas) ; it augments with the always ascending organisation
The multiplicity of activity grows also with the class of beings : the developed sūksma-nigoda has only audārika-kāya-yoga, whilst in the thinking being with 5 senses all 15 yogas can occur. In order to hinder the bandha of bad karman, the activity of the body, speech and thinking organ must be regulated. If through continual self-control (samyama) the state of holiness is finally reached and through extinction of the antarāya-karmans the absolute vīrya has been attained, then at first the grosser, and later on the finer activity of body, speech and manas is excluded. The holy man has then become an ayogi-kevalin. and possesses henceforth, into all eternity, the infinite vīrya, bound to no organ, completely withdrawn from the influence of matter,

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Iv.]
THE DOCTRINE OF KARMAN
4. THE LESYĀS.
Kg. I 92 b, 95 a, 101 b et seq., 112 b, 155 b; Ps. 27; Lp. III. 284 et seq., XXXVI, 54 JS. II 196 et seq.
According to the moral value of their activity-and corresponding also to the kind of karman which they bind-the jivas can be divided into 6 categories. The first is characterised by the possession of the greatest sinfulness, whilst each following one improves, and the last is finally standing in the state of the highest attainable purity. The appertainment to one of these 6 classes shows itself in the soul externally the soul which is free by nature from all distinctions perceptible by the senses, receives colour, smell, taste and touch; in short, it becomes a defined type, which distinguishes it from other souls-although in a manner not recognisable by our senses. This type of soul is called leśyā.1
The different lesyās are distinguished according to the colours which they give to the souls, as follows:2
1 The etymological explanation of the word is difficult; Jacobi traced it from kleśa, Charpentièr from lesa. Kg. I 92b etymologises "lisyate śliṣyate karmaņā sahā 'tmā 'naye 'ti lesyā". About the leśya there are 3 theories according to Kg I 156 a: some believe the lesyā to be a product (nisyanda) of the kaṣāyas, others that it is a pariņāma of the yoga, others again, a parināma of the 8 karmans. In the system here represented the yoga- explanation seems to be accepted, because the leśya disappears simultaneously with the yoga (in the 13th gunasthāna), whilst still after the disappearance of the kaṣāyas (in the 12th guṇasthāna) leśyā is existing, but karman (in the 14th gunasthāna) is still also existing after the disappearance of the lesya. Comp. also Sthānanga-Sutra (Benares 1880) p. 25 b. Ps. 721 defines yoga as salesyam viryam.
47
2 That to certain states of mind and to souls which experience them, colours are attributed, is often seen in India, and not only there. In Mahabharata XII 286, 33 (ed. Kumbakona) it is said:
“şaḍjivavarṇāḥ paramam pramāņam, kṛṣṇo dhūmro nilam athāsya madhyam | raktam punaḥ sahyataram sukham tu, haridravarnam susukham ca suklam ||” and Mahābh. XII, 186, 5: "brāhmaṇānām sito varnah kṣatriyānām tu lohitaḥ
vaisyānām pitako varṇaḥ śūdrāṇām asitas tatha ||"
Comp. also Rudrākṣajābala-Upanisad, verse 9:
"śvetās tu bhāhmaṇā jñeyāḥ, ksatriya raktavarṇakāḥ| pītās tu vaisyā vijñeyāḥ, kṛṣṇāḥ, śūdrā udahṛtāḥ || "
The Ajivika-sect also classified the jivas according to colours (see Hoernle, ERE I, 262). It is of great interest that also the Indian Ars Poetica (Alamkaraśästra) attributes colours to the different rasas :
'Syamo bhavati sṛngāraḥ sito hasyaḥ prakirtitaḥ | kapotah karunaś caiva rakto raudraḥ prakirtitaḥ | gauro viraś ca vijñeyaḥ kṛṣṇaś caiva bhayanakaḥ | nilavarnas tu bibhatsaḥ pitas caiv' adbhutaḥ smṛtaḥ ||" (Bharatiyanätyaśästra VI, 42, 43).

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48
JAIN PHILOSOPHY
4.
5.
6. śukla white.
tejas fiery-red,
padma lotus-pink,
1. kṛṣṇa black,
2. nila dark,
3. kāpota grey,
The nature of the lesyas is explained by two parables :
Six men see a Jambu-tree, full of ripe fruit. They want to eat the fruit but the climbing-up is perilous to life. They reflect therefore as to how they can obtain possession of the jambus. The first proposes to hew down the tree from the root. The 2nd advises merely to cut down the boughs, the 3rd recommends to cut off only the branches, the 4th to cut off only the bunches. The 5th wants only to pluck the fruit, the 6th at last says that one shall only gather and eat the fruit fallen to the ground. Here the first has a black, the 2nd a dark, the 3rd a grey, the 4th a fiery, the 5th a lotus-pink, the 6th a white leśya.
[CHAP.
The second parable tells of 6 robbers who want to surprise a village. The 1st robber wants to kill all beings, quadrupeds and bipeds; the 2nd only human beings; the 3rd only men; the 4th only those armed; the 5th only those who fight. The 6th advises to take away only the treasures, but not to murder anybody. The explanation of this parable is similar to that of the last.
The possessors of the lesyās are described (Kg. I, 93) in the following manner :
The hostile, pitiless, cruel, barbarous, impious man, who has a bad tongue and who takes pleasure in torturing other beings, has a black leśyä.
The fraudulent, corruptible, inconstant, hypocritical, voluptuous man has a dark leśyā.
The thoughtless one, who in all his actions does not weigh the evil and the wrathful, has a grey one.
The prudent man who stops the influx of new karman, the liberal, honourable one, who has a friendly mind towards religion, has a fiery leśyā.
The compassionate, bountiful, steady, intelligent one has a lotuspink leśya.

The pious man who performs good deeds, is passionless and impartial, has a white leśyä.1
The above-mentioned emotions are only the fundamental tendencies of the soul; in every leśya there are different degrees of intensity
1 Comp. herewith also the explanation of the character (lākṣaṇa) of the lesyās in Utt. 34, 21 et seq. (JS II, 199).

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IV.]
to be distinguished. We must therefore not be astonished, if we see later, that the worst lesyās are still occurring in very high states of psychical development, when partial or complete self-discipline have already been attained. The leśyas characterise only the general tendency of a soul, without the described passions necessarily being exhibited in such a pronounced manner.
THE DOCTRINE OF KARMAN
Finally, it is still worth mentioning that a being at its birth has in the beginning the leśya which it possessed at its death in the preceding existence (" jallese maraï tallese uvavajjaï" Kg. I, 117 b); later on, the lesya can change.
The holy men have no more yoga, and the Siddhas have no leśyā.
5. BELIEF (darśana).
Kg. I, 112 b et seq.; P. 27; Lp. III, 596 et seq.; Tattv. I, 2 et seq.
True belief is the unshakable conviction of the absolute truth of the doctrines of the Jain religion. The samyag-darśana is an essential quality of the jiva. In consequence of the assimilation of mohaniyakarman, true belief has completely disappeared; if the karman is hindered in its efficiency in smaller or greater measure, true belief appears in a smaller or greater dimension; if the karman is completely annihilated, the absolute true belief manifests itself in its completeness.
49
From complete unbelief to complete true belief 6 kinds of belief are possible :
1. mithyātva, the non-belief in the doctrine of Mahāvīra and the belief in false doctrines. There are 5 species of it (Kg. I, 149 a; Gandhi 54):
(a) äbhigrahika, produced by believing a certain false doctrine to be true.
(b) anabhigrahika, produced, without acceptance of a certain false doctrine, by apathy and indifference.
(c) abhiniveśika produced by obstinate predilection for something which is estimated to be false.
(d) samśayika produced by doubt.
(e) anābhoga caused by deficient judgment", i.e. by the incapability of accepting the truth.1
2. sāsvādana-samyaktva "a taste of the true belief". This is a feeling of the true belief, lasting only for a few moments, which soon gives place to unbelief. The name is explained in the following
manner :
66

1 ābhoga = sūkṣmudṛṣṭi according to a communication by Professor Jacobi.

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JAÍN PHILOSOPHY
(CHAP.
A man who does not know that he has eaten milk-rice tastes it distinctly in the moment he returns it by vomiting. Thus also a man whose confused mind is directed towards unbelief, feels a momentary taste of the true belief when he spits it out.
3. samyagmith yātva “mixed belief" undifferentiated acceptance of true and false. This kind of belief is also called miśra.
4. kṣāyopaśamika or vedaka samyaktva "lower right belief”. This is produced by the poisonless mith yātva-pudgalas being left (nirvalita-madana-kodravarūpam mithyātvam eva samyaktvam).
5. aupaśamika samyaktva, true belief produced by the suppression of the karman which caused disturbance of belief.
6. kşāyika samyaktva, true belief produced by absolute annihilation of the karman which causes disturbance of belief.
6. CONDUCT (cāritra). Kg. I, 107 a et seq; Jacobi ad Tattv. IX 18; JS. II 157 ; W. Schubring ad Kalpasūtra VI 14.
If the jiva is free from the influence of the cāritra-mohaniya-karmans, he possesses completely pure conduct. The anantānubandhin and apratyākhyānāvarana-kaşāyas however, hinder it completely, and make every self-discipline (samyama or virati) altogether impossible ; so long as they operate, the jīva is in the state of avirati. The deficient selfdiscipline refers to the objects of the 5 senses and of the manas and to the injuring of the 4 species of elementary beings, of plants and of beings with movable bodies, (and) is therefore of 12 species.
If the two worst kinds of passions are eliminated, the jiva possesses partial self-discipline (deśavirati). This manifests itself chiefly in the evidence of killing movable beings. (See Gandhi p. 116).
If also the pratyäkhyānāvarana-kasayas have been made ineffec
complete self-discipline (sarva-virati), i.e. right conduct, is produced. 5 degrees of caritra are distinguished:
1. sāmāyika, the conduct in the primary stage of self-control.
2. chedopasthāpana, the conduct of the monk in the beginning of his spiritual career.
3. parihāravisuddhi, the conduct produced by special austerities.
4. sükşmasamparāya, the conduct in which the passions are manifesting themselves at the utmost in a subtle form.
5. yathākhyāta, the absolutely perfect conduct which is produced when all passions have been made ineffective.

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STATES OF EXISTENCE AND CLASSES OF BEINGS
Explanation Kg. I, 95 b, Ps. 13; guņa-sthānas Kg. I, 97 b; yoga Kg. I, 99 a, Ps. 17 ; upayoga Kg. I, 99 b, Ps. 19; leśyā Kg. I, 101 b; mārganā-sthānas Kg. I, 115 b, Ps. 92; alpabahutva Kg. I, 137 a, Ps. 125 ; bandha-svāmitva Kg. I, 81 b, Ps. 511, Tattv. II-IV, Lp. IV-IX, Utt. 36. Comp. A. Guérinot, “Le Jïvaviyara de Sāntisūri."
The most important accidental states of the jiva are his state of existence (gati) and the class of being (jāti) to which he belongs. Through realisation of certain karman-species the shapeless jiva receives a certain shape which lasts until the quantity of life (äyus), which is necessary for its existence and which is bound in the preceding existence, is exhausted. If this has happened, the jīva is re-born in a new form, conditional upon his karman ; and thus it continues till, finally, the jīva has become tired of this constant change of birth and death and takes the road of salvation proclaimed by Mahāvīra and in the end achieves release. As soon as the jīva has freed himself from all karman, he loses all corporeal shape and exists into all eternity as a pure spirit free from all finite limitations conditional upon the karman.
As a principle for the classification of living beings, Jainism takes the number of the senses. There are beings with 1, 2, 3, 4 and 5 senses; the jīvas with 1 sense have either a fine or a gross body, those with 5 senses possess either the inner sense (manas) or not and are called accordingly samjñin (endowed with reason) or asamjñin (unreasonable). In this way there result 7 classes of beings. But as all of them are occurring in a developed (paryāpta) or in an undeveloped (aparyāpta) state, this number must be doubled ; there are altogether 14 jīvasthānas.
Jainism distinguishes 4 different states of existence (gati) : that of the celestial, the infernal, the human beings and that of the animals. "Animals are called all those beings which remain if the celestial, infernal and human beings are excluded” (Tattv. IV 28); the name of animal is therefore applied also to plants and elementary beings. Animals occur in all 14 jīvasthānas, human beings in the two last alone
(i.e., as developed and undeveloped reasonable 5 sensed beings), celestial and infernal beings only as developed samjñipancendriyas.
In the following I give a summary of the different species of living beings. I follow the disposition given in the Lp., i.e., I treat first the

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[CHAP.
animals, then human, celestial and infernal beings. In each class I begin with some explanatory remarks; I must restrict myself here, however, to the indispensable and must for further particulars refer to the literature above indicated. Thereupon I shall discuss to which margaņāsthāna1 the singular species belongs; I confine myself here to upayoga, yoga, lesyā, belief and conduct, because the others require no special treatment. The inconsecutiveness I am guilty of in noting down the guṇasthāna to which the jivas of the different class of beings can attain, although I explain the theory of the gunasthānas later, every one who wishes to inform himself quickly about them after having read the whole of the book will find justified. At the end I indicate which namaks are bound by a jiva or exist in him in udaya and satta. The numbers refer to the combinations given in chapter III, 1, and are arranged in such a way that with every bandha combination all udaya and sattā combinations printed in the same line are possible.
52
JAIN PHILOSOPHY
1. THE ANIMAL STATE OF EXISTENCE.
Note: No animal binds the ks. tirthakara and translocation-body and its limbs.
The developed fine one-sensed animals.
These beings are so fine that they cannot be perceived singly by our senses. They have as body: earth, water, fire, wind or plants. They have only one sense : touch, and all belong to the 3rd sex.
cognition mati-ajñāna, śruta-ajñāna, acakṣur-darśana.
activity audärika-kaya-yoga.
leśya: black, dark or grey.
belief: mithyatva. conduct avirati.
gunasthāna: 1.
Beings of this class do not bind the celestial and infernal state of existence, anupūrvī, āyus; transformation-body and its limbs. The fire- and wind-beings do not in addition bind human state of existence, anupūrvi, ayus and high family surroundings.
1 "mārgaṇam jivādinām padarthānām anveṣaṇam märgaņā, tasyäḥ sthänäni āśrayā mārgaṇāsthānāni" (Kg. 1, 92 b). The marganästhānas are 14 categories, by which the jivasthānas can be more particularly characterised. The mārgaṇāsthānas are: 1. gati (state of existence), 2. indriya (senses), 3. kaya (body, whether fire, earth, water, wind, plants or movable), 4. yoga (activity, 15 species), 5. veda (sex), 6. kaṣāya (passion), 7. jñāna (knowledge), 8. caritra (conduct), 9 darśana (undifferentiated cognition), 10. leśya, 11. bhāva (capability of salvation), 12. samyakiva (belief), 13. samjña (possession of the inner sense), 14. āhāraka (assimilation of matter, cf. Tattv. II, 31).
2 The other karmans depend upon the gunasthanas to which a being belongs and are to be sought for there.

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v.l
THE DOCTRINE OF KARMAN
53
Table of bandha
udaya
sattā of nāma-k. 23, 25abc, 26, 29abc, 30ab 21a, 24a, 252, 26a 92, 88, 86ab, 80ab, 78ab
The undeveloped fine, one-sensed animals. These differ from the paryāptas only with regard to the activity and to udaya of nāma-k.
Activity : kārmaņa-, and audārik-miśra-kāya-yoga. Table of bandha
udaya
satta of năma-k. 23, 25abc, 26, 29abc, 30ab
21a, 24a
92, 88, 86ab, 80ab, 78ab The developed gross one-sensed animals. The body of these beings is gross and therefore visible. Whilst the sükşmas are equal to one another exteriorly, there exist here individual differences between the groups belonging to one species. The bādara-ekendriyas have earth, water, fire, wind or plants as bodies. Earth-beings are : dust, clay, sand, stones, metals, vermilion, orpiment, and so forth : water-beings : water, dew, snow, fog and so on; fire-beings: flames, coals, meteors, lightning, etc.; wind-beings: squalls, whirlwinds, etc.; plants are of two species : they have, either, together with others a common body, as garlic, onion etc., or each has its own body as trees, shrubs, etc. (JS. II 215 seq.).
All these beings have only one sense : touch, and belong to the 3rd sex. Cognition, leśyā, belief, conduct, gunasthāna as with the sükşma-paryāptas.
Activity: vaikriya-, and vaikriya-miśra-kaya-yoga with the windbeings; with the others audārika-käya-yoga.
Beings of this class do not bind : celestial and infernal state of existence, ānupūrvi, āyus ; transformation-body and limbs. The fireand wind-beings do not bind in addition human state of existence, anupūrvi, äyus, and high family surroundings. Table of bandha
udaya
sattā of năma-k. 23, 25abc, 26, 29abc, 30ab 21, 24ab, 25a, 26abc 92, 88, 86ab, 80ab, 78ab
27a
92, 88, 86ab, 80ab The undeveloped gross one-sensed beings. This class of beings differs from the preceding one in a two-fold manner. Firstly: to the earth-, water- and plant-souls, besides the 3 first leśyās, belongs also the fiery one. This is caused by the fact that jīvas who belonged in their preceding existence to the celestial classes Bhavanapati, Vyantara, Jyotiska, Saudharma or Išāna, can be reborn as earth- and water-beings, or as plants. These have had, as gods, a fiery leśyā, (and) have, therefore, in the beginnings--according to the rule given above—also in this existence a fiery leśyā (Kg. I,

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54
JAIN PHILOSOPHY
CHAP.
117 b). Further, we see the peculiar phenomenon that the aparyāptabādara-ekendriyas are not all unbelievers, but have also sāsvādanasamyaktva (Kg. I, 119 b) and can, accordingly be not only in the first gunasthana, but also in the 2nd. The following differences from the paryāptas are still to be noticed :
activity : kärmana-, and äudarika-miśra-kāya-yoga.
The two-, three- and four-sensed animals. The dvi-, tri- and catur-indriyas are combinedly treated in the Kgs. under the name " vikalendriya-trika," as they show no difference with regard to the karman- doctrine. We can also follow the example, but we shall however, at first, give a short characteristic of the species of beings in question,
Animals with 2 senses (touch and taste) are: worms, shells, leeches, etc.; animals with 3 senses (touch, taste, smell) : bugs, ants, cochineals ; beings with 4 senses (touch, taste, smell, sight): bees, flies, mosquitos, etc. All these beings belong to the 3rd sex.
The developed vikalendriyas. cognition : mati-ajñāna, śruta-ajñāna, acakşur-darśana ; with
the 4 sensed also cakşur-darśana. activity : audārika-käya-yoga and asatyāmışa-väg-yoga. leśyā : black, dark, grey. belief : mith yātva. conduct : avirati.
gunasthāna : 1. Like the beings of the previous classes they also bind only karman suitable to animals and human beings. Table of bandha
udaya
sattă of năma-k. 23, 25abc, 26, 29abc, 30ab
21b, 260
92, 88, 86ab, 80ab, 78ab 28a, 29ab, 30ab, 31a 92, 88, 86ab, 80ab
1 The 6th Kg. attributes the sāsvādana-state to the paryāpta-bädara-ekendriyas (Kg. II, 161b), to the aparyāptas however only mithyätva. This apparent contradiction is explained by the fact that Kg. I 119b means by aparyāptas beings who are not completely developed, whether because they are not yet fully grown, or whether because according to their natural disposition they are altogether not able to develop further, whilst in Kg. II 161b only the second group is called "aparyāpta", as may clearly be seen from the words “(21 mohaniyas, i.e. the number which a being of sāsvādana-samyaktva can bind) keşāmcit karañāparyāplāvasthāyām sāsvādanabhāve sati labhyate, na sarveşām, sesakālam vā.” There results, if I understand the passage rightly, that gross one-sensed beings can possess, under certain circumstances, the sāsvādana-samyaktva which lasts only a few moments, only as long, however, as they are not fully grown.

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V.
THE DOCTRINE OF KARMAN
The undeveloped vikalendriyas. These differ from the paryāptas only in the following points :
cognition : mati-ajñāna, śruta-ajñāna, acakşur-darśana. activity : kārmana- and audārika-miśra-kāya-yoga. belief : mith yātva and sāsvādana-samyaktva. gunasthānas: 1, 2.
Table of bandha 23, 25abc, 26, 29abc, 30ab
udaya 21c, 260
sattā of nāma-k. 92, 88, 86ab, 80ab, 78ab
The five-sensed animals. Animals with 5 senses (touch, taste, smell, sight, hearing) are of three species : aquatic animals (such as fishes and dolphins), terrestrial animals (such as elephants) and air-animals (such as geese). They are divided into two groups: reasonable (samjñin) and unreasonable (asamjñin) beings. “The reasonable beings are those endowed with an inner sense (manas)". (Tattv. II 25). Reason considers the state of a thing in the present, past and future (bhūta-bhavad-bhāvibhāva-svabhāva-paryālocanam Kg. I 96a). The asamjñins do not possess this capability, they act from instinct. The five-sensed animals proceeding from a womb (garbha-vyutkrāntāḥ pañcendriyatiryag- yonijāḥ Siddhasena ad Tattv. II 25), such as cattle, goats, sheep, elephants, lions, tigers, possess reason. Pañcendriyas belong to the male, female and 3rd sex.
The developed unreasonable five-sensed beings. cognition : mati-ajñāna, śruta-ajñāna, cakṣur-darśana, acak
șur-darśana. activity : audārika-kāya-yoga, asatyāmīşā-vāg-yoga. leśyā: black, dark, grey. belief : mith yātva. conduct : avirati.
gunasthāna : 1. Beings of this class bind karman suitable for all the 4 states of existence.
Table of bandha 23, 25abc, 26, 29abc, 30ab
udaya 21c, 26 28b, 29cd, 30cd, 31b 30cd, 31b
sattā of nama-k. 92, 88, 86ab, 80ab, 78ab 92, 88, 86ab, 80ab 92, 88, 86ab
28ab
The developed reasonable five-sensed animals. cognition : mati-, śruta-, avadhi-jñāna (ajñāna); cakşur-,
acakṣur-, avadhi-darśana.

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56
JAIN PHILOSOPHY
(CHAP.
31b
activity : 13 yogas, i.e. all except of the 2 of the transloca
tion-body. leśyās: all 6. belief : mith yātva, sāsvādana-samyaktva, sam yagmith yātva,
samyaktva. conduct : avirati, deśavirati'.
gunasthāna : 1-5. Beings of this class bind karman suitable for all 4 states of existence. Table of bandha
udaya
sattā of nāma-k. 23, 25abc, 26, 29abc, 30bd 21c, 26e
92, 88, 86ab, 80ab, 78ab 25c, 27b, 28b, 29cd, 30cd,
92, 88, 86ab, 80ab 28a
21c, 25c, 26, 27b, 28be, 29cde
92, 88 28ab 30cde
92, 89, 88, 86ab 31b
92, 88, 86ab The undeveloped reasonable five-sensed beings. cognition : mati-, śruta-, avadhi-jñāna (ajñūna), acakşur-,
avadhi-darśana. activity : kārmana-, and audārika-miśra-kāya-yoga. leśyās: all 6. belief : mithyātva, sāsvādana-samyaktva, sam yaktva (not
samyagmith yātva! Kg. I, 98 a). conduct : avirati,
gunasthāna : 1, 2, 4. Beings of this class bind only karman suitable for animals and human beings. Table of bandha
udaya
sattā of nūma-k. 23, 25abc, 26, 29abc, 30ab
21c, 26e
92, 88, 86ab, 80ab, 78ab
2. THE HUMAN STATE OF EXISTENCE. Human beings are of three kinds : (1) those living in the 15 Karmabhūmis, (2) those living in the 30 Akarmabhūmis, (3) those living on the 56 Antaradvipas. According to another division (Tattv. III 15) they are divided into āryas and mlecchas. Like animals there are developed and undeveloped beings of this class.
The developed human beings. With the developed human beings all upayogas and yogas, all leśyās, every kind of belief and conduct, and all 14 gunasthānas are
1 Comp. the tale of the elephant in Jnātadharmakatha, chapter 1.

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57
possible. The following combinations of nama-k occur in udaya: 20, 21 de, 25de, 26fg, 27cde, 28defghi, 29ghiklm, 30fghi, 31c, 8, 9.
v.]
THE DOCTRINE OF KARMAN
They can bind all species of karman-combinations suitable to all 4 states of existence; all species of satta-combinations are possible with them. The mutual relationship in which bandha, udaya and sattā-ks are standing towards one another, differs according to the guṇasthāna. (See below).
Before all other beings mankind enjoys an infinite advantage; human beings only can attain perfect self-discipline and thereby acquire salvation. The existence in the human state is, therefore, the conditio sine quâ non of salvation, and a jiva must be reborn in this state in order to be saved.
The undeveloped human beings.
To the undeveloped human beings, i.e., those whose organs or faculties have not fully grown, belong also those created by coagulation. The sammürcchima-manuṣyas are produced through generatio aequivoca in bile, phlegm, urine, mucus, blood, semen, in a corpse, in impure places, through the union of a man and a woman (strīpuruṣasamyoge1), etc. (Kg. I, 117a).
The märgaṇāsthānas and karman-combinations correspond to those of the undeveloped five-sensed animals.
3. THE CELESTIAL STATE OF EXISTENCE.
Gods (deva) are beings with fine transformation-bodies who pass their lives, which are very long in comparison to earthly conception, relatively in a greater or smaller state of bliss. They enter into existence through "manifestation" (upapāta), i.e., they appear suddenly where according to their karman they must originate. If the ayus of a god is exhausted, his existence is ended, without a cause of death (upakrama) being the apparent reason of it. Gods are developed and undeveloped; the latter only if their organs are not fully developed. The faculties (labdhi) of the body, breath, etc. are always completely existing in a god (Kg. I, 115b).
cognition: mati-, śruta-, avadhi-jñāna (or ajñāna), cakṣur-, acakṣur-, avadhi-darśana.
1 To this refers probably the following remark of Gandhi (p. 145, Warren p. 96): "There is a special Jain teaching, which is not the teaching of any other philosophical system, that in every act of sexual intercourse 900,000 living beings, very minute, of the shape of the human being and having the five senses, but no mind (it is called asamjñi-pañcendriya-manuṣyas), are generated and killed". But see W. Schubring "Das Mahänisiha-Sutta" (Berlin 1918), p. 70.
8

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58
[CHAP.
activity 4 vag-yogas, 4 mano-yogas, vaikriya-, vaikriyamiśra- and karmaṇa-kāya-yoga.
leśyās all 6 occur, yet among the classes of gods differences exist, concerning which further details will be given later. belief mithyātva, sāsvādana samyaktva, samyagmithyātva, samyaktva.
JAIN PHILOSOPHY
conduct gods possess no self-control, because there is no possibility for them to practise it, as every wish is fulfilled immediately it arises (Gandhi 111).
guṇasthānas: 1-4.
Devas are reincarnated as human beings or as animals; if as the latter, however, only as developed gross earth-, water or plant-beings, as well as 5-sensed animals. The following karmans are not bound by them celestial and infernal state of existence, anupūrvi, āyus; transformation-body and limbs; translocation-body and limbs: undeveloped, common body, 2-, 3-, 4-sensed class of beings, fine body.
After these general remarks, I give a short characteristic of the 4 celestial classes and their subdivisions.1
I. The lowest species of gods are the Bhavanavāsins who, on their part, are divided into 10 classes, which have the following names : Asura-kumāra, Nāga-kumāra, Vidyut-kumāra, Suparṇa-kumāra, Agnikumāra, Vāta-kumāra, Stanita-kumara, Udadhi-kumāra, Dvipakumāra, Dik-kumāra. The first named ones are living in the upper part of the uppermost hell (Ratnaprabha), the others in the earth. In appearance they equal princes, as the second part of their name indicates. At the head of each class are 2 Indras; the other members of a class are divided into 9 grades. They satisfy their sexual needs by bodily coition. Their leśya is black, dark, grey or fiery. They bind no tirthakara-karman.
II. The Vyantaras comprise 8 classes: Kinnara, Kimpurușa, Mahoraga, Gandharva, Yakṣa, Rākṣasa, Bhuta and Piśāca. They live in all 3 worlds, they are partly free, partly serving others-even men. The 1st rank of each class is again occupied by 2 Indras; besides these, there are, however, only 7 other grades. Sexual pleasure, leśyā and karman as with the preceding class.
III. The Jyotisṣkas are divided into 5 classes: suns, moons, planets, nakṣatras and fixed stars. In the human world these are
1 They are shortly treated in Tattv. IV 1-27, Utt. 36, 203-246, Jivaviyāra 24 and in the English Translation of J. G. Bühler's Essay. " On the Indian Sect of the Jainas" (London 1903) and in an exhaustive way in W. Kirfel's voluminous work "Die Kosmographie der Inder" (Bonn 1920).

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THE DOCTRINE OF KARMAN
continually revolving, in the direction towards the right round the Meru mountain ; beyond it they are not in constant movement. There are many Indras here the suns and moons-besides 7 other grades. The other as with the preceding.
IV. The Vaimānikas are divided into 2 chief classes : Kalpopapannas (inhabitants of Kalpas) and Kalpālitas (kalpa-less). Kalpa means abode of the gods.
(a) The Kalpo pa pannas are inhabiting the following Kalpas : 1. Saudharnia, 2. Aiśāna, 3. Sanatkumāra, 4. Mahendra, 5. Brahmaloka, 6. Lántaka, 7. Mahāśukra, 8, Sahasrāra, 9. Ānata, 10. Pranata, 11. Arana and 12. Acyuta, The 1. Kalpa lies above the canopy of the Meru, then every one above the other. With every Kalpa the lifetime, power, delights, splendour, purity of the leśyā, strength of the senses, and sphere of activity of the avadhi-knowledge of its inhabitants is growing whilst the circumference of the sphere (through which they wander in the universe), the size of the body, the possession and the pride, is decreasing. In 1 and 2 bodily coition is still performed; in the others a more and more refined sort of sexual satisfaction takes its place. At the head of each group stands an Indra, besides whom
The number of the suns in Jambūdvipa is 2, beyond the salt-ocean (Lavanoda) 4, etc. Altogether there are in the human world 132 suns. Equally great is the number of moons, of which each has 28 naksatra:1, 88 planets, 66,975 kotākoțis of fixed stars as attendants. (Jacobi ad Tattv. IV 14). That in the part of the world inhabited by us (Jambidiipa) are 2 suns and 2 moons, is a peculiarity of the Jain doctrine. "They proceed from the idea that in the course of 24 hours the sun as well as the other heavenly bodies can only make hall of the circuit of the Meru, that, therefore, when the night in Bharata-varşa (India) reaches its end, the sun, whose light had given the preceding day, has only reached the north-west of the Meru. The sun which rises actually in the east of Bharatavarşa cannot, therefore, be the same sun which set on the preceding evening, but is a second, different sun, which however cannot be distinguished by the eye from the first. On the morning of the 3rd day there reappears the first sun which has reached, at about this time, the south-east corner of the Meru. For the same reason the Jainas presume the existence of 2 moons, 2 series of nakşalras, etc. All heavenly bodies are thus doubled : but as only one member of this pair appears always in Bharata-varsa and as both menibers completely resemble one another, nothing in the phenomenon is thereby changed." G. Thibaut, “ Astronomie" (in Grundriss der indo-arischen Philologie ", Vol. III Nr. 9) p. 21 seq.
2 "In Sanat kumāra and Mahendra the goddesses permit themselves to be touched by the god who has erotic desires, whereupon he is satisfied. In Brahmaloka and Lantaka the goddesses show themselves in their splendour and beauty to the god for the same purpose and with the same success. In Mahāśukra and Sahasrara the gods need only hear the laughter, the chatter, and the singing of the goddesses in order to satisfy their desire. In Anata, Pranata, Ārana and Acyula it suffices that the gods imagine the goddesses in thought." Jacobi ad Tattv. IV, 9.

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60
JAIN PHILOSOPHY
CHAP
there are still 9 grades. The leśyā is in 1 and 2 fiery, in 3, 4, 5, lotuspink, thereafter white. In 1 and 2 cach karman assimilable by gods, is bound, in 3-8 not the karmans of 1-sensed class of beings, immovable body, warm splendour, in 9-12, in addition to these not cold lustre, animal state, ānupūrvi, äyus.
(b) The Kalpātītas have a white leśyā and no sexual desire at all. With them no difference in rank exists. They are divided into 2 divisions, which again are subdivided into many classes.
« The Graive yakas are 9-fold : Sudarsana, Supratibandha, Manorama, Sarvabhadra, Suviśāla, Somanasa, Sumamkasa, Priyamkara, Nandikara'. They do not bind the karmans : 1-sensed class of beings, immovable body, warm splendour, cold lustre, animal state of existence, ānupūrvi and äyus.
B. The Anuttarasuras are the highest species of gods. They are divided into 5 classes : Vijaya, Vaijayanta, Jayanta, Aparājita, Sarvārthasiddha. They all have true belief, are only on the 4th gunasthāna and bind karman only possible on that stage. In the 4 first classes are beings who at the utmost are still only reincarnated twice, in the last one there are only such beings who are reborn only once and then attain salvation (Tattv. VI, 27 ; Lp. 27, 638 seq.)
At the end I give a table of bandha, udaya, sattă of năma-ks. All that is here given must be modified with regard to the exceptions mentioned in connection with the different classes of gods. 25a, 26, 29bc, 30b 211, 251, 271, 28k), 29no, 30k
92, 88 21f, 251, 271, 28kl, 29no, 30k
93, 89
30 c
4. THE INFERNAL STATE OF EXISTENCE. The infernal beings (nāraka) are deformed, evil jivas, belonging to the 3rd sex, with a fine transformation-body, who during their long life are tormented by heat. cold, hunger, thirst and pain, and who with innate hatred are directing all that they feel and think to tormenting one another. Like the gods, they arise through "manifestation" (upapāta), are, if undeveloped, only karana-aparyāptas; their existence ends only when their āyus has expired; the many wounds they receive are, therefore, never mortal.
cognition : mati-, śruta-, avadhi-jñāna (ajñāna), cakşur-,
acakşur, avadhi-darśana. activity : 4 vāg-yogas; 4 mano-yogas; vaikriya-, vai kriya
miśra- and kārmana-kāya-yoga.
1 According to Guérinot and Burgess. In Utt. 36, 212 et seq. and Lp. VIII 63 et seq., they are simply called the lowest, the middle, and the upper of the lower, middle and upper divisions.

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THE DOCTRINE OF KARMAN
61
leśyās: black, dark, grey. belief : unbelief, sāsvādana-samyaktva, mixed belief, belief. conduct : avirati.
gunasthānas : 1-4. The nārakas inhabit the numerous hells which exist in the 7 successively descending subterranean regions, which comprise a varying number of stages. The names of these 7 bhūmis are: 1. Ratnaprabhā, 2. Sarkarā prabhā, 3. Välukāprabhā, 4. Pankaprabhā, 5. Dhūmaprabhā, 6. Tamahprabhā, 7. Mahātamahprabhā. The deeper the storey of hell on which a being is existing, the larger is his body, the more horrible his appearance, the more unsupportable are the tortures it has to suffer. The hells of the first 3 regions are hot, those of the 4th and 5th regions hot and cold, those of the last two, cold. The leśyā in the 1st and 2nd is grey, in the 3rd grey or dark, in the 4th dark, in the 5th dark and black, in the 6th and 7th black; it corresponds to the increasing sinfulness of the state of mind (tīvratarasamkleśādh yavasānā) of its possessor.
In Ratnaprabhā gods of the Asura-class can also arise. They are capable of reaching as far as Vālukāprabhā, in order to torment the inhabitants of the 3 first bhūmis (comp. Lp. VIII, 4 et seq).
Infernal beings can only be reincarnated as developed 5-sensed animals and as human beings. All do not bind, the following 19 karmans :
Celestial and infernal state, anupūrvi, āyus; transformation-body and limbs, fine, common, immovable body, undeveloped, warm splendour, and 1-4-sensed class of beings.
In the regions 4-7 the tīrthamkara-k is not bound, in the 7th in addition not human-ayus and, in the 1st and 2nd gunasthānas, likewise not human state of existence and anupūrvī, as well as high family surroundings. Table of bandha
udaya
sattā of nāma-k. 21 g, 25 g, 27 g, 28 m, 29 p
92, 88 29c 21 g, 25 g, 27 g, 28 m, 29 p
92, 89, 88 30 b 21 g, 25 g, 27 g, 28 m, 29 p
92, 88 30 c
g, 27 g, 28 29 p
29b

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VI
THE CAUSES OF THE KARMAN AND THE MEANS
FOR ITS ANNIHILATION
1. THE CAUSES OF BONDAGE. Kg. I 1485 et seq., Ps. 365 et seq., Tattv. VIII 1 et seq., Gandhi 54 et seq., Warren 37 et seq.
The penetration of matter into the soul and the transformation of it into karman proceeds through the activity (yoga) of the jiva. The species of karman into which the matter can be transformed is, in addition to the yoga, conditional upon 3 other causes', of which cach as long as it operates, affords the bandha of a certain number of karmaprakrtis. The 4 causes of bondage are :
1. mithyātva, unbelief. 2. avirati, lack of self-discipline, i.e, non-observation of the
commandments. 3. kaşāya, passion.
4. yoga, activity. Each of these chief causes (mūla-hetu) is divided into a number of subdivisions, the secondary causes (uttara-hetu), namely mithyātva in 5, avirati in 12, kasāya in 25, and yoga in 15. The entire number of uttara-hetus amounts therefore to 57.
Every müla-hetu causes the binding of certain karman-species :
Mith yātva causes the bandha of the infernal state of existence ānupūrvi and āyus ; 1-, 2-, 3-, 4-sensed class of beings, immovable, common, fine, undeveloped body; warm splendour, worst figure and firmness, 3rd sex, unbelief.
Avirati causes the bandha of 35 prakrtis, 4 anantānubandhin., and 4 apratyākhyānāvarana-kaṣāyas, female sex, the 3 worst kinds of unconsciousness, animal and human state, ānu pūrvi, āyus; the 4 middle figures, the 5 first firmnesses, cold lustre, bad gait, unsympathetic, unsuggestive, ill-sounding, physical body and limbs, low family surround
ings.
The kaşayas produce the bondage of 68 prakytis, i.e. all of them remaining, with the exception of tirthakara, translocation-body and its limbs, and sāta-vedaniya.
1 Several teachers (also Umāsvāti, Tattv. VIII 1) consider as the 5th mulahetu " negligence" (pramāda). According to the opinion of the Kgs. this is already included in avirati.

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(CHAP. VI.)
THE DOCTRINE OP KARMAN
63
Yoga alone causes bandha of sāta-vedaniya.
The karmans tirthakara and translocation-body and its limbs, are caused through none of the above mentioned causes of bondage ; they are, on the contrary, only bound by specially favoured men; the bandha of tirthakara is caused by true belief (samyaktva), that of the translocation-body and its limbs through self-control (samyama).
Each of the karmans can only be bound so long as its cause of bondage is in existence, if the cause disappears, the bandha of the corresponding prakyti ceases. The causes can only be eliminated successively and not out of their order. So long, therefore, as mithyātva exists, avirati, kaşāya and yoga are in operation, and all prakrtis caused through these 4 can be bound. If mith yātva is eliminated, the 16 karman-species caused thereby vanish, and so forth. If the first 3 causes of bondage are extinguished, the jiva only binds sāta-vedaniya. This lasts until the jīva returns within the power of the kaşāyas and binds corresponding k., or till the jīva also completely annihilates the yoga, and thus altogether puts an end to bandha.
We have seen which k-prakrtis can be bound, as long as certain psychical factors are in existence; in the following we learn details concerning the actions through which the jiva produces a karman'.
Hostility against knowledge and undifferentiated cognition, against those who know and the means of cognition, denial, annihilation and hindrance of them, disregard of the doctrine and its commandments, rebelliousness and lack of discipline towards teachers and masters, destruction of books, the tearing out of the eyes, etc.- such actions are the causes of the bandha of the ks jñānu- and darśanāvarana.
Piety, respect for parents and teachers, gentleness, pity, keeping of vows, honourable conduct, overcoming of passions, giving of alms, fidelity in belief, are causing the bandha of sāta-vedaniya-k; the contrary causes the bandha of asāta-vedaniya-k.
The teaching of a false, the hindrance of the true religion, the blasphemy of the Jains, of the saints, of the images of gods, of the community, of the canon, the rape of sacred objects, causes darśanamohanīya-k.
1 What is here reproduced is the doctrine of the asravas, dealt with in detail in Tattv. VI. The āstavas are the activities of body, speech and manas which cause certain karmans. Regarding two meanings of the word ástava vide Sarvadarśanasamgraha p. 30; comp. Colebrooke p. 246, Wilson p. 310, Jhaveri 27, Mrs. Stevenson 67. In the Kgs. the word which only occurs I, 25 in a Sūtra, is neither in the text nor in the commentary used in this place, it is only spoken of the “bandhahetavah" which cause, that the jiva "badhnāti, javati, samupārjayati" a certain k. In quotations however, the word frequently occurs.

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JAÎN PHILOSOPHY
CHAP.
The actions caused by the outbreak of passions produce the binding of kaṣāya-mohaniya-ks. The one whose mind is confused through joking, liking, disliking, sorrow, fear and disgust, binds the corresponding nokaṣāya-mohanīya-ks. Slight passionate desire, conjugal fidelity, inclination for right conduct, cause pum-veda-k; jealousy, pusillanimity, mendacity, great sensuality, adultery cause strī-veda-k ; violent love of pleasure and strong passions directed towards sexual intercourse with men and women cause the binding of napumsaka-veda-k.
One who tortures and kills other beings, who strives in an extraordinary manner after possessions, and is governed by life-long passions, obtains naraka-äyus. The deceitful, the fraudulent man, who is in possession of the thorns, binds tir yag-āyus; the humble, sincere one, whose passion is slight, manusya-ayus. One who possesses the right belief, but who only partially or not at all practises selfdiscipline, whose passions are slight, a heretic, who practises foolish asceticism, and involuntarily extinguishes karman (akāma-nirjarā), by suffering hunger and thirst involuntarily, who is chaste, who endures troubles, who falls from mountain-heights, who perishes in fire and water-these obtain deva-āyusa.
Honesty, gentleness, absence of desire, purity cause the bandha of good; the reverse, the bandha of bad nāma-k.
Just recognition of the excellence of others, modesty, reverence towards teachers and masters, the desire to learn and to teach are causes of the bandha of uccair-gotra-k3; the contrary causes bandha of nicair-gotra.
The hindering of the veneration of the Jina, the withholding of food, drink, lodging, clothing, the destroying of the power of others with the help of magic spells, altogether the preparation of hindrances of any kind, causes bandha of antarayā-k.
1
.
1 Sasallo, which is explained : "sasalyo rāgādivaśācirņānekavrataniyamäticārasphuradantahsalyo'nālocitāpratikrāntah". In Tatty. VII, 13 as “thorns" are given māyā, nidāna (sexual enjoyment) and mithyādarśana.
2 On the courses of rebirth in the different classes of gods comp. AupapātikaSutra 88 64-84, 117-129.
3 Tattv. VI 23 gives in particular the causes of tirthakara-k. I quote the sūtra according to Jacobi's German translation : "Perfect belief, possession of veneration, no breach of vows and laws, permanent practice of knowledge and indifference to worldly objects, according to one's power alms and asceticism, assistance to and readiness to serve the community and the monks, love of the Arhats, masters, wise men and the doctrine, the fulfilment of the Avaśyakas, the glorification of the way to salvation, attachment to the confessors of the true religion are (causes) of tirthakara-n-k."

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VI.)
THE DOCTRINE OF KARMAN
2. THE IMPEDING AND DESTRUCTION OF KARMAN Concerning the impeding and destruction of karman, the Kgs. give us no explanation, as their aim is simply a theoretical exposition of the annihilation of the ks., but is in no way an indication of the means which must be practically employed in pursuit of this aim. Considering the great importance which the doctrine of samvara and nirjarā have for the philosophy of the Jaina, as a counterpart to the preceding section, I believed myself, however, called upon to give a condensed description of the practical means for karman-annihilation. The following account is based if I except the short notices Kg. I 2 and the section on the parişahās, Ps. 435 et seq-chiefly on Tattv. IX. Comp. Hemacandra, Yogaśāstra I, 33 et seq., IV 78 et seq.
The karman assimilated by the jīva realising itself, fades, consumes itself. But as the jiva is ever binding new karman, through the consumption of karman, no decrease of it is produced. A reduction of karman is only possible, if, through suitable measures the binding of new karman is prevented and the existing karman is annihilated.
The suppression of the inflow of new karman is called "impeding" (samvara). It is attained by 6 means. These are :
1. gupti, control, i.e. the right regulation of the activity of body, speech and mind.
2. samiti, carefulness in walking, speaking, collecting alms, in the lifting up and laying down of a thing, and in the discharging of the body, to avoid sins against laws, and to hinder the killing of living beings.
3. dharma, the 10 duties of a monk, namely : forbearance, humility, purity, self-abnegation, truthfulness, self-control, asceticism, abstinence, voluntary poverty, and spiritual obedience.
4. bhāvanā, anupreksā, the 12 reflections, namely : the consideration of the transitoriness of all things, of the helplessness of man, of the samsārā, of the isolation of the soul, of the heterogeneity of soul and body, of the impurity of the body, of the inflow of karman, of its impeding and destruction, of the world, of the scarcity of enlightenment, and of the truth well proclaimed by religion.
. 5. parīsaha, the patient endurance of the 22 troubles, i.e., the jiva must be indifferent to : 1, hunger, 2. thirst, 3. cold, 4. heat, 5. mosquitoes, 6. nakedness or bad clothing, 7. the discomfort connected with long wandering, 8. women, 9. a vagrant life, 10 the place where he meditates, 11. the couch he finds, 12. abusive words, 13. illtreatment, 14. the unpleasantness of begging, 15. the failure in begging, 16. sickness, 17. the pricking of the grass-blades on which he lies,

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JAIN PHILOSOPHY
(CHAP. VI.)
18. the dirt on the body, 19. praising, 20. conceit of knowledge, 21. despair concerning ignorance, 22. doubt of the truth of the doctrine.
The troubles are caused through udaya of the following karmans : 20 and 21 through veiling of knowledge, 22 through disturbance of belief, 6, 7, 9, 10, 12, 14, 19 through disturbance of conduct, 15 through hindrance, the remaining 11 through vedaniya. (Comp. Ps. 45 et seq., Js. II, 8).
6. caritra, conduct (its 5 degrees, see above).
The annihilation of karman is called destruction (nirjară). It is attained by :
1. external asceticism, namely : fasting, reduction of food, restriction to certain food, renunciation of delicacies, a lonely restingplace, and mortification of the flesh.
2. internal asceticism, namely : penitence, modesty, eagerness to serve, study, renunciation and meditation.
1 Asceticism
also causes simultaneously impeding of the inflow of karman.

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VII
THE WAY OF SALVATION 1. THE CAPABILITY OF SALVATION
Gandhi 76 et seq., Warren 45 The souls, the number of which is infinite, are of a two-fold kind : 1. worldly souls (samsārin) provided with karman-matter, and 2. released souls (mukta, siddha) free from karman. The former are again separated into 2 groups : 1. into souls, in which a spiritual development has not yet begun, and 2. into such, in which it has begun. Each of these 2 latter species comprises two classes of jīvas, namely, 1. such as can attain salvation (bhavya) and 2. such as cannot (abhavya).
The entire universe is filled with very minute, fine living beings (nigoda), imperceptible to our senses, which pervade everything and which nothing can destroy. The jīvas have undifferentiated unbelief (avyakta mithyātva), they have no tendency either for good or evil ; a spiritual development has not yet begun in them. Special circumstances are rousing the nigoda out of its apathy ; its unbelief differentiates itself, assumes a certain form (vyakta mithyātva) ; through it the nigoda awakes from indifference and starts a spiritual development,
, under favourable circumstances, leads finally to salvation.
The beginning of development as well as the capability of salvation are solely dependent upon accidental circumstances : “In a whirlpool some bit of stick or paper or other matter may in the surging of the water get to one side and become separated from the rest, be caught by the wind, and dried by the sun ; and so some such thing may happen to a nigoda which would awaken just a spark of the latent potential power of development” (Gandhi 77). The same parable is used in order to show that also the bhavyatva is dependent upon chance.
The number of abhavyas is small in comparison to that of the bhavyas. Jivas incapable of being released, are existing in all classes of beings; they never reach beyond the mith yātva (and thereby not beyond the 1st guṇasthāna) and feel themselves quite well in the
1 A Jain gentleman related to me the following parable: Some men want to go from London to Brigton, but they do not know the way and have no possibility of learning it. Therefore they start as chance leads them. Some of them in the end, after longer or shorter wandering, arrive in Brigton, whilst others never reach there.
ing it. The Brigton. Tuled to me

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[CHAP.
embodied state, because they do not know anything better. The bhavyas, on the contrary, finally become tired of the wandering in ever new forms of existence, they recognise the truth of the religion of the Jina, pratise self-control and asceticism, and, in the end, after the lapse of longer or shorter periods of time, attain salvation.
JAIN PHILOSOPHY
2. PRELIMINARY SURVEY OF THE GUNASTHANAS.
From the state of complete dependency upon the karman to the state of complete detachment from it, 14 stages, the so-called gunasthānas (states of virtue) can be distinguished.1 There are stages of development in which the soul gradually delivers itself, firstly from the worst, then from the less bad, and, finally, from all kinds of karman, and manifests the innate faculties of knowledge, belief, and conduct in a more and more perfect form. They are named according to their owners, the characteristics of these always being associated with the word "guṇasthāna". The owners of the different stages are the following:
1. mithyādṛṣṭi, the unbeliever.
2. sāsvādana-samyagdṛṣṭi, the one who has only a taste of the true belief,
3. samyag-mithya-dṛṣṭi (or miśra), the one who has a mixed
belief.
4. avirata-samyagdṛṣṭi, the one who has true belief but has not yet self-control.
5. deśavirata, the one who has partial self-control.
6. pramatta-samyata, the one who has complete self-control, sometimes, however brought into wavering through negligence.
7. apramatta-samyata, the one who has self-control without negligence.
8. apūrva-karaṇa (or nivṛtti-bādara-samparāya), the one who practises the process called apurva-karaṇa, in whom, however, the passions are still occurring in a gross form.
9. anivṛtti-bādara-samparāya, the one who practises the process called anivṛtti-karana, in whom, however, the passions are still occurring in a gross form.
10. sūkṣma-samparāya, the one in whom the passions still only occur in a more subtle form.
1 "tatra guņā jñāndarśanacāritrarūpā jivasvabhāvaviseṣāḥ, sthānam punar atra teşām śuddhyaviśuddhiprakarṣāpakarṣakṛtaḥ svarūpabhedaḥ guna iti kṛtvā. guṇānām sthānam guṇasthānam" Kg. I, 56a.
tisthanty asmin

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VII.]
THE DOCTRINE OF KARMAN
11. upaśānta-kaşāya-vītarāga-chadmastha (or shortly upaśāntamoha) the one who has suppressed every passion, but who does not yet possess omniscience.
12. ksīna-kasāya-vītarāga-chadmastha (or ksīņa-moha), the one who has annihilated every passion, but does not yet possess omniscience.
13. sa yogi-kevalin, the omniscient one who still practises an activity (yoga).
14. ayogi-kevalin, the omniscient without yoga.
The gunasthānas are arranged in a logical order, according to the principle of the decreasing sinfulness and the increasing purity. In the 1st gunasthāna all 4 causes of bandha are operating : unbelief, lack of self-control, passion and activity ; in the 2-5th, only 3 : i.e., unbelief is absent ; in 6-10th only passion and activity exercise their influence; in the 11-13th only activity. In the last gunasthāna a bondage of karman no longer takes place. With the single causes of bondage, the bandha of the karman-species conditional upon them disappear. Likewise, also, with every step the number of the karmans which have udaya and sattā, decreases. Further details on this subject will be given later.
The order of the gunasthānas is logical and not chronological. The succession in which they are to pass is different with each individual, because relapses can throw the jīvas down from the ardously attained height and can, wholly or partially annul the development hitherto achieved. This becomes still more comprehensible, if we call to mind the fact, that the remaining on one stage may only last a few minutes, so that in the morning one can be on a high level, sink down from it at noon, and climb up to it again in the evening. But ev we put aside the possibility of a relapse, it is impossible to pass through all 14 gunasthānas successively, because a direct transition from the 1st into the 2nd stage is out of question (Kg. II, 19b) and the 11th stage cannot be passed before the 12th to 14th. The different possibilities of the succession of the gunasthānas are conditional upon the process which lead to the attainment of sam yaktva and upon the two ways, by which a methodical reduction of karman can be brought about. Before we turn therefore to a detailed analysis of the gunasthānas, a description of the events in the attainment of the true belief and in the suppression or annihilation of the disturbances of the true belief, is necessary. The samyaktva-lābha and the two śreņis belong to the most difficult points in Jain metaphysics; all sources at my disposal treat these psychic events always in the same dry, stereotyped way, without giving any clues which could facilitate our understanding or still less the feeling of the spiritual conditions which underlie them.

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70
[CHAP.
As hitherto I have not succeeded in learning anything essential from the texts or from modern Jains which would contribute to the solution of these difficult problems of "occult Jainism"-as Mr. J. H. Jaini, the President of the All-India Jain-Association mentioned them to me-I restrict myself here to a short reproduction of that which the Kgs. offer and leave it to further research to explore these psychological labyrinths1.
JAIN PHILOSOPHY
3. THE ATTAINMENT OF SAMYAKTVA.
Kg. I 57a, 113a, II 107a, 200b; Kp. 161b et seq.; Ps. 1139 et seq; Lp. III 596 et seq.
The spiritual development is conditional upon the elimination of the mohaniya-karmans. As the realisation of a mohaniya-k causes the bandha of a new karman of the same kind which is, in addition, still provided with a great sthiti, the binding of new mohaniya-k cannot be hindered by a good state of mind. The reduction of k has to be achieved in another way three processes (karana) must be undergone for this purpose, psychical conditions all of which only last during the fraction of a muhurta. Five-sensed, reasonable, fully developed beings of all 4 states of existence are qualified for the karaṇas, beings which have an activity of body, speech and mind, formaliter differentiated knowledge and one of the 3 best lesyas; their state of mind ought to be one of sufficient purity. These bind, one muhurta before the beginning of the karanas, the best possible karman-species but no ayus because they are too pure for that. They reduce the anubhāga of the 4th degree of bad prakṛtis to one of the 2nd degree, convert the anubhaga of the 2nd degree of good prakṛtis to one of the 4th degree, and bind a sthiti of, at the utmost, a fraction of sagaropamakotikotis. During the 1st process "yathāpravṛtti-karana they continue to do so and increase in purity from moment to moment. This process can be repeated several times even by abhavyas-it leads, however only to the goal, if the two other karaṇas follow it.
""
The 2nd process (apūrva-karana) augments again the purity of the jiva. It consists of the following 4 processes: sthiti-ghāta, rasaghata, guna-śreņi, and anya-sthiti-bandha. Sthiti-ghata is destruction of the duration of karman: in every moment portions of the sthiti are annihilated, so that the sthiti is at the end of the process considerably
1 Also the little that Gandhi communicates, p. 73 (Warren, p. 62) does not contribute much to the explanation of the processes, as it is very short and differs from the Kgs.
2 This contradicts Kg. I, 136b, according to which the infernal beings have only the 3 worst lesyās,

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VII.]
smaller than at the beginning of it. With the decrease of the duration of the k already existing, there simultaneously takes place the bandha of the sthiti of the new karman; this sthiti is likewise considerably smaller than before. By rasa-ghata is to be understood the reduction of the intensity of the existing karman; gunaśreņi (comp. Kg. II 79b) means the expulsion (viracanã samnyāsa) of karma-pudgalas; the number of the eliminated atoms increases from moment to moment to an incalculable extent. With this karana the "knot" (granthi1) within us (i.e. the disturbances of belief and conduct, residing in the heart) is split, then the road is open to spiritual progress.
1
THE DOCTRINE QF KARMAN
=
In the next--following 3rd process (nivṛtti-karana), sthiti-ghāta, rasa-ghāta, guṇa-śreni and anya-sthiti-bandha again take place. When a calculable part of the karana has ended, the jiva divides the sthiti of mithyātva by intercalation of an interval (antara-karana) into 2 portions. The 1st part of the mithyātva-sthiti lasts for fractions of a muhurta, the 2nd comprises the remainder. Whilst the 1st sthiti realises itself, the jiva is still a mithyadṛṣṭi; but as soon as the 1st moment of it has passed, the jiva enters into the antara-karana and possesses in its duration, which only lasts antarmuhurta, the aupaśamika-samyaktva. The cause of it is, that all mithyātva-matter which falls to this interval, is gradually eliminated and attributed to the 1st and 2nd sthiti, so that when the soul arrives there, it finds no mithyātva-pudgalas that could be realised. "For, as a forest-fire, when it reaches a place where all inflammable material has already been consumed, is exitinguished, so the forest-fire, consisting in the realisation of the mithyātva, ceases when it has reached antara-karana". During this state the jiva makes 3 heaps of the mithyatva-matter contained in the 2nd sthiti: an impure one (for mithyātva), a semi-pure one (for samyag-mithyātva) and a pure one (for kṣayo paśamika-samyaktva). As long as the aupaśamika-samyaktva lasts, through the process called gunasamkrama, matter passes from mithyatva to samyaktva and samyagmithyatva. As soon as it ceases, one of the 3 heaps achieves realisation, viz., according to the state of mind mithyatva, samyagmithyātva or (kṣayopaśamika) samyaktva. If during the last 6 avalikäs of the aupaśamika-time an anantanubandhin kaşṣāya bursts forth, the jiva attains sāsvādana-samyaktva, whence he immediately sinks back again into mithyatva. The entire process was in this case of quite
"mithyātvam nokaṣāyāś ca kaṣāyāś ceti kirttitaḥ |
jinaiś caturdaśavidho 'byantaragranthir ägame" || Lp. III, 610. "gamthi tti sudubbheo kakkhaḍaghanarüḍhagūḍhagamthi vva |

71
jivassa kammajanio ghanaragaddosapariņāmo" || Kg. I, 57b.
'The knot' is the attack upon us of our inborn likes and dislikes, more especially as to convictions regarding conduct (that it is wrong to kill etc.)" Gandhi 75.

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short duration and without lasting effect for the spiritual progress of the jiva. If, however, the semi-pure heap reaches udaya, the soul attains the mixed belief, and is in the 3rd guṇasthāna. In this the soul remains for the fraction of a muhurta and then reaches samyaktva or mithyātva. Finally, those who acquire kṣayopaśamika-samyaktva become aviratas, deśaviratas or sarvaviratas.
[CHAP.
For beings of all 4 states of existence who possess the lower belief, the separation (visamyojana) of the sat-karman of the anantānubandhins is possible. This is achieved, similarly to the obtaining of samyaktva through these 3 processes; in anivṛtti-karana no antarakarana takes place. A further progress, however, is not practicable for a kṣayopaśamika-samyagdṛṣṭi, he cannot reach beyond the 7th guṇasthāna. If he wishes to proceed further, he must attain aupaśamika or kṣayika-samyakuta, and must cast off in a methodical way the remaining mohaniya-ks. The two ways which cause a systematic reduction of the active sat-karman will be shown in the two following paragraphs.
4. The upasama-śreņi.
Kg. I 60, II 105a et seq., 189a et seq., Kp. 171b et seq., Ps. 1158 et seq.
Upasama means: acquiescing, calming down; he who practises the upasama of karman is capable of governing himself to such an extent that the karmans cannot manifest their effect. The heaped-up satta-k is suppressed, so that it cannot manifest itself, but it is not totally eradicated; it is, threfore, still existing in a latent state and can break out again occasionally. If the suppression of karmans is undertaken in a systematic way in a certain succession, an upaśama-śreni is existing, a series or scale, which finally ends in a complete suppression of all mohaniya-ks. The upasama-śreni can be "ascended" by an avirata, deśavirata, pramatta or apramatta; in the regular course it reaches its end in the upasanta-moha-guṇasthāna, as then the suppressed passions break out again and the jiva "falls down" from the śreņi. In the following I give a short description of the different stages of which the upasama-śreni consists. I restrict myself, however, to that which is most necessary, as a detailed exposition would extend beyond the scope of this work.
An avirata, deśavirata, pramatta or apramatta makes the 3 karanas1 and suppress thereby the life-long passions. Thereupon he suppresses the 3 disturbances of belief and through that now reaches

1 The course of the karanas is, in general, as above, in the attaining of samyaktva. In particular, however, differences exist (e.g. that already in the apürva-karana a gunasamkrama takes place, that in the anivṛtti-karana no antarakarana is made, and so forth), upon which I do not specially dwell here.

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VII.)
THE DOCTRINE OF KARMAN
73
permanent aupaśamika-samyaktva. When this has happened, he proceeds to the upaśama of the still remaining mohaniya-ks. For this purpose he again performs the 3 karanas : the yathāpravịtti-karana falls into the apramatta-gunasthāna, the apūrva- and the anivịttikarana, into the gunasthānas named after them. If a calculable part of the anivịtti-karana has passed, the jīva performs an antara-karana of the 21 remaining mohanīyas. Then he successively suppresses, within the fraction of a muhurta, the 3rd sex, then the female sex, then joking, liking, disliking, sorrow, fear and disgust; then the male sex, then simultaneously apratyākhyānāvarana and pratyākhyānāvarana anger, then the flaming up anger. Thereupon follows the suppression of the 2nd and 3rd degrees of pride and of the flaming-up pride ; then that of the 2nd and 3rd kinds of deceitfulness and of the flaming-up deceitfulness, and here upon that of the 2nd and 3rd kinds of greed. Then the flaming-up greed becomes divided into 3 parts; the 2 first of these the jīva suppresses simultaneously, the 3rd he divides into a measurable number of pieces, which he suppresses gradually piece by piece. Through this he has become a sūkşmasamparāya. When the last little piece of greed is suppressed, he is an upaśānta-moha. In this state he remains, in the maximum, antarmuhūrta, in the minimum for one samaya. As soon as this time has passed, he falls down from this gunasthāna. This“ prati pāta” follows from 2 causes : either through bhava-kşaya, the termination of the existence, i.e. the death of the individual, or through addha-kşaya, the expiration of the time possible for the upaśānta-moha-state. If a jīva dies in this gunasthāna he is reborn as an Anuttarasura-god, consequently falls immediately from the 11th into the 3rd gunasthāna. If he does not die, at the termination of the upaśānta-state the separated ks are taken up again, and thus he becomes finally a pramatta, under certain circumstances also, a deśavirata, avirata, or even a sāsvādana.
The upaśama-śreni lasts only antarmuhūrta ; it can be ascended twice during an existence; if this has been the case, salvation during that life is impossible. If, on the contrary, it is only once ascended, the individual has still the chance after the downfall of reaching the kşapaka-śreni which leads to nirvāņa.
5. The ksapaka-śreni. Kg. I, 61 a, II, 111 b et seq., 205 b et seq.
The kşapaka-śreņi is the ladder leading to the annihilation of karman. He who has ascended it, extinguishes successively the different species of the sattā-k., becomes in the end altogether free from karman, and thereby attains salvation.
10

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74
:
JAIN PHILOSOPHY
(CHAP. VII.)
Only a person exceeding 8 years of age, endowed with the best firmness of the joints, who is in one of the gunasthānas avirata, deśavirata, pramatta or apramatta, is capable of beginning the ascent on this śreni. He annihilates, by the help of the 3 karanas, firstly the anantānubandhins, then the 3 species of disturbance of belief. If he has bound ayus and dies before mith yātva is completely annihilated, he can, in his new existence, eventually bind anew the anantānubandhins ; because the germ of them, unbelief, is still existing. If, however, mithyātva is annihilated, this is impossible. If he has bound āyus, but does not die immediately after the annihilation of the 7 mohanīyas, he is satisfied with what he has attained, and for the moment does not undertake any effort in order also to annihilate the other karmans. He must then still experience 3 or 4 births before he is released.
If, however, he has reached the śreni without having bound āyus, he proceeds, after the destruction of the 7 mohanīyas, immediately to the annihilation of the still remaining mohaniyas. For this purpose, he performs the 3 karanas, of which the first falls into the apramattagunasthāna, the two others into the gunasthānas called after them. During the apūrva-karana he begins simultaneously with the annihilation of the 4 apratyākhyānāvarana- and pratyākhyānāvaraņa-kaṣāyas. When these have half disappeared, he meanwhile annihilates 3 veilings of undifferentiated cognition, viz. the 3 worst kinds of unconsciousness, and the 13 năma-karmans; animal and infernal state, and anupūrvi, 1., 2-, 3-, 4-sensed class of beings, warm splendour, cold lustre, and fine, common and immovable body. Then he annihilates what still remains of the two kaşāya-species. Then follows the kşaya of the 3rd and female sex, of joking, liking, disliking, sorrow, fear, disgust, male sex? and of flaming-up anger, pride and deceitfulness. When this has happened, he leaves the anivytti-gunasthāna and enters into that of the sūkşmasamparāya, where he successively annihilates the flamingup greed, divided into little pieces. With the disappearance of the last particle of greed, all passions are destroyed and the summit of the śreni is reached ; the jīva is now a kşina-kaṣāya. In the penultimate samaya of this gunasthāna he annihilates the two lightest kinds of sleep (nidrā and pracalā), in the following samaya the 5 veilings of knowledge, the 4 veilings of undifferentiated cognition and the 5 hindrances. Thereby he has become a sayogi-kevalin, who is still wandering for a time bodily on earth, but thereafter attains salvation.
1 In this manner the annihilation of sat-karman occurs in man. The succession in a woman is : 3rd, male sex, jocking etc., in beings belonging to the 3rd sex ; female, male sex, joking etc., 3rd sex.

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THE 14 GUNASTHĀNAS Explanation of the gunasthānas Kg. I, 56a, Ps. 40 seq., Lp. III, 1131 seq.; duration Ps. 181 seq.; mārganāsthānas Kg. I, 81b seq., Ps. 100; upayoga Kg. I, 147a, Ps. 90 ; yoga Kg. I, 145b, Ps. 88; leśyā Kg. I, 148b; jīvasthānas Kg. I, 97b; bandhahetavaḥ Kg. I, 151a seq.; bandha, udaya, sattā Kg. I, 63a seq. II, 168b seq. .
All that has previously been said will be recapitulated and amplified in the following analysis of the gunasthānas. We see once more the different species of jīvas in their dependence upon karman, and in their states and qualities produced thereby; we follow the manner in which, by degrees, they deliver themselves from the fatal effects of matter and accompany them up to the moment of their complete liberation from karman. The procedure followed in the description of the different stages corresponds to that followed in the description of the forms of the existence. I commence with a short characteristic of each state and continue with a survey of the upayogas, yogas, leśyās, as well as of the species of belief and conduct, which are possible in beings who are in the respective guṇasthānas. Thereafter follows a survey of the causes of binding and of the karmans which can exist in this stage in bandha, udaya, sattā, as well as of those which are eliminated when the gunasthāna is left. In most of the cases I could restrict myself to a simple enumeration, as the Kgs. only seldom offer arguments, and where this happens, the reason generally follows from the definition of the respective karman. With regard to that which will be said concerning sattā, I must observe that I confine myself only to the most important. Still many other possibilities are suggesting themselves here (e.g., that someone possesses already ksāyika-sam yaktva and then ascends the upaśama-śreni) which the reader can easily find for himself. About the sthiti-, rasa- and bradeśa-bandha, I need not make any detailed statements, as the little that the Kgs. offer concerning their maximum and minimum, follows from the principle explained in chapter II, 2-4. I only recall the fact that in the gunasthānas which lie beyond the cutting of the “knot", a sthiti above sāgaro pamāntah kotikotis cannot be bound, and that with the elimination of the kasāyas the binding of sthiti and rasa ceases entirely : the passionless one binds only momentary karman which is without intensity (comp. Tatty. II, 5).

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76
1. mithyadṛṣṭi-gunasthāna.
The characteristic mark of this 1st gunasthana is unbelief, the declining of the truths of Jainism. "But why is this stage called a stage of virtue, as the virtues (guna) of the soul, viz. knowledge, belief and conduct, are absent?" "Because in every jiva these exist at least to a minimum extent, however much they might be darkened through the karman; for if this should be lacking to a jiva, he would be no jiva." But, if now in every being the samyaktva, although only in the smallest measure, is existing, why does one then speak of "mithyadṛṣṭis"?" Mithyadṛṣṭis are those in whom, on account of the realisation of the mithyātva-mohanīya-karman, the true belief does not manifest itself, those who find no pleasure in the truth of salvation taught by the sublime Arhat. But as long as someone does not accept even one of the words spoken by the Jina, he is a mithyādṛṣṭi (comp. Kg. I, 56b).
1
2
JAIN PHILOSOPHY
The abhavyas and the bhavyas who by reason of unfavourable conditions do not reach salvation, remain eternally in this gunasthāna; with them it is without beginning and without end. With the other bhavyas this gunasthāna has no beginning, but an end which comes sooner or later. With the one who fell from a higher stage and sank back into unbelief, it has a beginning and an end; the duration of the stay in it amounts then in the minimum to a fraction of a muhurta, in the maximum to something less than one-half of a pudgalaparāvarta.
cognition mati-, śruta-ajñāna, vibhanga-jñāna; cakṣur-, acakṣur-darśana.
activity 13, i.e. all except āhāraka- and āhāraka-miśra-kāyayoga1.
lesyās all 6.
belief: unbelief.
conduct: avirati.
[CHAP.
causes of bondage: 55, i.e. all except āhāraka- and ahārakamiśra-kaya-yoga.
bandha 117 prakṛtis, i.e., all 120 except the translocationbody and its limbs and tirthakara2.
udaya and udirana: 117 prakṛtis i.e. all 122 except the translocation-body and its limbs, tirthakara, mixed belief and samyaktva.

The translocation-body exists only with believers who practise self-control. Tirthakara-nama-k arises only together with true belief.

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VIII.)
THE DOCTRINE OF KARMAN
77
sattā : all 1481.
udaya
saltā of k.s
Table of bandha 1. jñānāvarana 2. darśanīvarana 3. vedaniya 4. mohaniya
4, 5 1
7 e 8 de, 9 cde, 10
5. āyus 7. gotta 8. antaraya
26, 27, 28
1, 2 1,2
It is not necessary to give a table of bandha, udaya and sattā of nāma-karman in this gunasthāna, as all karman-combinations in which the above-mentioned 3 or 5 karma-prakrtis do not occur in bandha or udaya, are possible. In sattā the combinations indicated by an asterisk are not possible.
Beyond this gunasthāna, the following prakặtis have no more bandha, udaya and udīraņa :
bandha : unbelief, 3rd sex, infernal state, ānupūrvi, āyus ; 1-, 2-, 3-, 4-sensed class of beings, 6th figure, 6th firmness of the joints, warm splendour, undeveloped, common, fine, immovable body.
udaya and udīraña : unbelief, warm splendour, undeveloped, common, fine body.
2. sāsvādana-samyagdysti-gunasthāna. This gunasthāna is only of very short duration ; it lasts in the minimum 1 samaya, in the maximum 6 avalikās. In it are beings who possessed aupaśamika-samyaktva during the fraction of a muhurta, but who had lost it again on account of the breaking out of the lifelong passions. It is therefore a state of quite short duration, which lies between a stage on which mithyātva was suppressed, and the mith yādrsti-gunasthāna ; after the lapse of that time, the being sinks back into the 1st gunasthāna.
cognition : mati-, śruta-ajñāna, vibhanga-jñāna ; cakşur
acakşur-darśana.: activity : all except āhāraka- and āhāraka-miśra-kāya-yoga. leśyās : all 6. belief : sāsvādana-samyaktva. conduct : avirati.
1 Also tirthakara, because one who has already bound infernal ayus, may still have reached afterwards kşayopaśamika-samyaktva and therewith a gunasthāna in which titthakara is bound. If he dies, he goes to hell on account of the bound āyus; and has here at first, again mithyātva, is therefore in the 1st guṇasthāna. The bound tirthakara-k remains however existing in sattă.

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78
[CHAP.
causes of bondage: 50, i.e. all 57 except the 5 mithyātvas and āhāraka- and āhāraka-miśra-kāya-yoga.
bandha 101 prakṛtis, viz. the 117 of the previous gunasthāna without the 16, cause of which is unbelief. udaya and udiraṇā: 111 prakṛtis, viz. the 117 of the preceding guṇasthāna without the 5 mentioned at the end. Besides that, there is no udaya of the infernal anupūrvī, because a såsvädana does not go to hell.
sattā: 147, i.e. all except tirthakara.
Table of bandha
1. jñānāvaraṇa 2. darśanavarana
3. vedaniya
4. mohaniya
5. ayus
6. näman
7. gotra
8. antarāya
5
9
1
21
1
28a
29bc, 30b
JAIN PHILOSOPHY
1
5

udaya
5
4, 5
1
7f, 8f, 9 d 1
30 cdefg 31 b
21abcdf, 24a, 25f, 26def, 29nop, 30abcdefgk, 31b
1
5
satta of k.s
5
9
2
28
1, 2
92, 88 88
Beyond this gunasthana the following prakṛtis have no longer bandha, or udaya and udiraṇā :

92, 88
1, 2
5
bandha the 3 worst kinds of unconsciousness, the 4 life-long passions, female sex, animal state, anupūrvi, ayus, the 4 middle figures, the 4 middle firmnesses of the joints, cold lustre, bad gait, ill-sounding, unsympathetic, unsuggestive; low family-surroundings.
udaya and udirana: the 4 life-long passions, 1-, 2-, 3-, 4-sensed class of beings, immovable body.
3. samyagmithyādṛṣṭi-gunasthāna.
The prominent property of this gunasthāna, which only lasts during the fraction of a muhurta is indifference. This manifests itself chiefly in the attitude towards belief; without love and hatred towards the doctrine of the Jina, the miśra embraces mixed belief by mingling true and false. If the time of the stay on this stage is over, the jiva attains, according to circumstances, the false or true belief.
cognition: 1/2 mati-, śruta-, avadhi-jñāna; 1/2 mati-, śrutaajñāna, vibhanga-jñāna; cakṣur-, acakṣur-darśana, 1/2 avadhi-darśana.
activity: 4 mano-, 4 vāg-, as well as audārika- and vaikriyakaya-yoga.

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lesyās: all 6.
conduct avirati.
:
belief mixed belief.
:
causes of bondage: 43, i.e. all except 5 mithyātvas, 4 anantānubandhins, audārika-miśra-, vaikriya-miśra-, āhāraka-, āhāraka-miśra, kärmaṇa-kaya-yoga.
bandha 74 prakṛtis. From the 101 of the preceding gunasthāna the 25 mentioned above are to be deducted. Besides that, the two still remaining ayus cannot be bound here, because the jiva cannot die on this stage, and because, also, a clear tendency of will which could be decisive for the binding of a certain ayus, is not existing.
Table of bandha
udaya and udiraṇā: 100 prakṛtis. From the 111 of the pre
ceding gunasthāna the 9 mentioned are deducted. Besides, there is no realisation of the 3 still remaining anupurvis, because the jiva does not die here. Miśra-samyaktva has udaya in this gunasthāna, and must be added. sattā: 147 prakṛtis, i.e. all except tīrthakara.
1. jñānāvaraṇa
2. darśanavarana
3. vedaniya
4. mohaniya
5. ayus
6. naman
THE DOCTRINE OF KARMAN
5
6

1
17
0
28a
29c
1
5
udaya
5
4, 5
1
7 c, 8b, 9 a
1
30 cdefg, 31 b
29 nop
1
5
satta of k.s
5921888

28, 27, 24
79
92, 88
7. gotra
8. antaraya
Beyond this gunasthāna, mixed belief has no more udaya and udiraṇā.
92, 88
1
5
4. avirata-samyagdṛṣṭi-gunasthāna.
To this gunasthana belong beings who possess the true belief and who therefore know what is good and evil and who believe renunciation worthy of being striven after, but who, on account of the realisation of the apratyākhyānāvaraṇa-kaṣāyas, are not capable of practising self-control. They are either without śreni (śreni-rahita), or they ascend here the upāśama- or kṣapaka-śreņi. The duration of this gunasthāna, lasts in the minimum the fraction of a muhurta; in the maximum, 33 sāgaro pamas, or even more.
cognition: mati-, śruta-, avadhi-jñāna; cakṣur-, acakṣur-, avadhi-darśana.

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80
JAIN PHILOSOPHY
(CHAP.
activity : all except āhāraka- and āhāraka-miśra-kāya-yoga. leśyās : all 6. belief : kṣāyopaśamika, aupaśamika, or kṣāyika-samyaktva. conduct : avirati. causes of bondage : 46. To the 43 of the preceding guņa
sthāna are to be added audārika-miśra, vaikriya-miśra, and kärmaņa-kāyayoga; because an avirata can die, and is
active with his karman body on the way to his new birth. bandha : 77 prakytis. To the 74 of the preceding guna
sthana are to be added tirthakara as well as human and celestial anupūrvī, the former, because samyaktva, the cause of it, is existing ; the latter, because death is possible here, and a sufficiently marked tendency of will is
existing. udaya and udiranā : 104 praktis. From the 100 of the pre
ceding gunasthāna, mixed belief is to be deducted; the lower samyaktva and the 4 ānu pūrvis however are to be
added. sattā : in general 148. When the 4 anantānubandhins and
the 3 darśana-mohanīyas are annihilated, 141.
udaya
sattā of k.s
5
Table of bandha 1. jñānāvarana 2. darśanīvarana 3. vedaniya 4. mohaniya
4, 5
17
28, 24, 21 28, 24, 23, 22, 21 28, 24, 23, 22
1, 2
5. ayus 6. naman
28a
29c
60 7 d, 8c 9b
1 21 cd, 25 cd, 26 ef, 27 bc,
28bcdef, 29cdefghi 30cdefg, 31 b 21 fg, 25 fg, 27 fg, 28 klm,
29 nop, 30k 21 d, 25 d, 26 f, 27c, 28 de,
29 ghi, 30 fg 21 f, 25 f, 27 f, 28 ki, 29 no,
30k 21 g, 25 g, 27 g, 28 m, 29 p
29d
30c
7. gotra 8. antarāya
Beyond this gunasthāna the following praktis have no more bandha, or udaya and udiraņā.
bandha : 4 apratyākhyānāvarana-kaşāyas ; human state, anupūrvi, āyus ; 1st firmness of the joints, physical body and limbs.

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udaya and udiraṇā: 4 apratyākhyānāvaraṇa-kaṣāyas, celestial and infernal state, ānupūrvī, ayus; animal and human anupūrvī; transformation-body and limbs, unsympathetic, unsuggestive, shame. 5. deśavirata-samyagdṛṣṭi-gunasthāna.
In this guṇasthāna partial self-control exists. The stay in it lasts in the minimum the fraction of a muhurta; in the maximum somewhat less than a pūrvakoți. The beings in this stage are either without śreni, or ascend the upasama- or kṣapaka-śreņi, or are on them. cognition mati-, śruta-, avadhi-jñāna; cakṣur-, acakṣur-, avadhi-darśana.
activity 11 yogas i.e. all except āhāraka-, āhāraka-miśra, audärika-miśra- and kārmaṇa-kāya-yoga1.
leśyās: all 6.
belief kṣayopaśamika, aupaśamika or kṣāyika samyaktva. conduct partial self-control.
causes of bondage: 39, i.e. the 46 of the preceding gunasthāna without the 4 apratyākhyānāvaraṇa-kaṣāyas, audārika-miśra- and kārmaṇa-kāya-yoga, as well as without the avirati, which refers to the injury done to beings with movable bodies.
bandha 67, i.e. the 77 of the preceding gunasthāna without those separated at the termination of it.
Table of bandha
udaya and udirana: 87, i.e. the 104 of the preceding gunasthāna without those separated at the termination of it. satta in general 148. When the 4 anantänubandhins and the 3 darśana-mohaniyas are annihilated, 141.
1. jñānāvarana 2. darśanavarana
3. vedaniya
4. mohaniya
THE DOCTRINE OF KARMAN
5. ayus
6. năman
7. gotra 8. antaraya
5
6
1
13

1
28a
29d
1
5
udaya 5
4, 5
1
5 b
6b, 7b
8 a
1 25cd, 27bc, 28cef, 29efhi, 30cdefg, 31b
25d, 27c, 28ef, 29hi, 30fg
1
5
81
sattā of k.s
5
9
2
28, 24, 21
28, 24, 23, 22, 21 28, 24, 23, 22 1, 2
92, 88 93, 89
1, 2 5
Beyond this gunasthāna the following prakṛtis have no more bandha and udaya or udirana.
1 With the activity of the karman-body self-control is impossible.
11

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JAIN PHILOSOPHY
(CHAP.
bandha : the 4 pratyākhyānāvarana-kașāyas.
udaya and udiranā: the 4 pratyākhyānāvarana-kaşāyas, animal state and āyus ; cold splendour, low family surroundings.
6. pramatta-samyala-gunasthāna. In this gunasthāna complete self-control has been achieved, although this is disturbed through negligence (pramāda), produced through realisation of the flaming-up passions, of sleep, etc. The duration of the stay on this stage lasts in the minimum 1 samaya, in the maximum the fraction of a muhūrta. If somebody dies after 1 samaya, he becomes an avirata ; if he dies after the fraction of a muhūta, he becomes a deśavirata. If the antarmuhurta, however, has passed without incident, the jīva goes into the apramatta-gunasthāna, where he remains for the fraction of a muhurta, in order to return once more into the pramatta-gunasthāna ; then this operation begins anew. This wavering between the 6th and 7th gunasthāna lasts in the maximum somewhat less than a pūrvakoti. This refers to the munis who have ascended no śreni; if the upaśama- or ksapaka-śreni is ascended, or continued, such a wavering does not take place.
cognition : mati-, śruta-, avadhi-, manah paryāya-jñāna ;
cakşur-, acakşur-, avadhi-darśana. activity : 13 yogas, viz. 4 mano-, 4 väg-, as well as audārika-,
vaikriya-, vaikriya-miśra, āhāraka- and āhāraka-miśra
hãya-yoga. leśyās : all 6. belief : kṣāyopaśamika, aupaśamika or kṣāyika-samyaktva. conduct : sāmāyika, chedopasthāpana, parihāraviśuddhi'. causes of bondage : 26, i.e. the 39 of the preceding guna
sthāna without the 4 pratyākhyānāvarana-kaşāyas, and the 11 still remaining kinds of avirati ; to be added are āhāraka- and āhāraka-miśra-kāyayoga, as here samyama
is achieved. bandha : 63 prakṣtis, i.e. the 67 of the preceding gunasthāna
without the 4 pratyākhyānāvarana-kaşāyas. udaya and udiranā : 81 prakytis, i.e. 87 of the preceding
gunasthāna, without the 8 which reach their end there ;
to be added are translocation-body and its limbs. sattă : in general 148; if the 3 disturbances of belief and the
4 life-long passions are annihilated, 141.
1 To the one who has the parihāravisuddhi-conduct the ascent of the śreni is refused (Kg. I 121a).

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THE DOCTRINE OF KARMAN
udaya
sattă of k.s
Table of bandha 1. jñānāvarana 2. darśanavarana 3. vedaniya 4. mohaniya
4, 5 1
28, 24, 28, 24, 23, 22, 21
5 a, 6 a
7 a
1
5. kyus 6. naman
28a 25de, 27cd, 28eg, 29h, 30f 29d25de, 27cd, 28eg, 29h, 30f
1, 2 9 2, 88 9 3,
7. gotra 8. antaraya
5
Beyond this gunasthāna the following prakịtis have no bandha, udaya, or udīraņā.
bandha : asāta-vedaniya, disliking, sorrow, flexible, unpleasant, shame.
udaya : the 3 worst kinds of unconsciousness; translocation-body and limbs.
udiranā : the 3 worst kinds of unconsciousness, sāta- and asātavedaniya; translocation-body and limbs, human āyus.
7. apramatta-samyata-gunasthāna. In this gunasthāna complete self-control without negligence is existing. It lasts 1 samaya till antarmuhürta. (For the details see the foregoing gunasthāna).
cognition : mati-, śruta-, avadhi-, manaḥparyāya-jñāna ;
cakşur-, acakşur-, avadhi-darśana. activity : 11 yogas, i.e. the 13 of the preceding gunasthāna
without vaikriya-miśra- and āhāraka-miśra-kāya-yoga. leśyā : fiery, lotus-pink, white. belief : kṣāyopaśamika, aupaśamika, kṣāyika samyaktva. conduct: sāmāyika, chedo pasthāpana, parihāraviśuddhi. causes of bondage : 24, i.e. 26 of the previous gunasthāna
without vaikriya-miśra- and āhāraka-miśra-kāya-yoga. bandha : 58 (59) prakrtis. From the 63 of the preceding
gunasthäna those separated at its termination, eventually
1 The 3 worst kinds of unconsciousness, as well as the translocation-body and its limbs, only realise themselves if a certain pramada exists; they can, there. fore, no longer exist on a stage which is free from all negligence. If a yati manifests in himself the translocation-body, he exhibits a certain impatience (autsukya) and is therefore a pramatta. Observe that the translocation-body can only be realised in this gunasthāna, but cannot be bound here, whilst it can be bound in the following, but cannot reach udaya there.

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84
JAIN PHILOSOPHY
(CHAP.
also the celestial ayus, are deducted. To be added are
translocation-body and its limbs. udaya : 76 prakṣtis, i.e. the 81 of the preceding gunasthāna
without the 5 there separated'. udīraņā : 73, i.e. the 81 of the preceding gunasthāna without
the 8 there separated. sattā : generally 148, if the 3 disturbances of belief and the
4 life-long passions are annihilated, 141.
sattă of k.s
Table of bandha udaya 1. jñānāvarana 55 2. darśanāvarana 6 4, 5 3. vedaniya 4. mohaniya
5 a, 6 a
7 a 5. ayus 6. naman
28a 29 hikl, 30 fgh 29d 29 hikl, 30 fgh
29 hikl, 30 fgh
29 hiki, 30 fgh 7. gotra 8. antarāya
28, 24, 21 28, 24, 23, 22, 21 28, 24,
30d
1
1, 2
Beyond this gunasthāna the following prakstis have no more bandha, udaya, udiranā.
bandha : celestial āyus.
udaya and udiranā : low true belief, the 3 worst firmnesses of the joints.
8. apūrva-karana-gunasthāna. This gunasthāna is, like the following, accessible only to one who is on a śreņi. In it the process called apūrva-karaña is performed, which consists here of 5 single events (sthiti-ghāta, yasa-ghāta, gunaśreņi, guna-samkrama, anya-sthiti-bandha). On this stage the jiva who is on the upasama-śreni remains in the minimum 1 samaya, in the maximum antarmuhurta; the one who is on the kşapaka-śreni altogether antarmuhūrta.
cognition : mati-, śruta-, avadhi-, manaḥparyāya-jñāna ;
cakşur-, acaksur-, avadhi-darśana. activity : 9 yogas i.e. 4 mano-, 4 vāg- and audārika-kāyayoga. leśyā : white.
1 I do not understand how an ähāraka-kaya-yoga is possible without the āhāraka-kaya-karman having udaya.

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THE DOCTRINE OF KARMAN
85
belief : aupaśamika, ksāyika-samyaktva. conduct : sāmāyika, chedopasthāpana. causes of bondage : 22, i.e. the 24 of the preceding guna
sthāna without āhāraka- and vaikriya-kāya-yoga. bandha : With regard to bandha, there are 7 divisions to be
distinguished in this gunasthāna. In the 1st division the 58 prakytis of the apramatta are bound. In the following five, only 56, because the two light kinds of sleep have no longer bandha. In the last, seventh, only binding of 26 prakytis exists; the 30 prakȚtis : celestial state and änupūrvi, 5-sensed class of beings, pleasant gait, movable, gross, developed, individual body, firm, pleasant, sympathetic, melodious, suggestive, transformation-body, translocation-body and their limbs, fiery body, karman body, 1st figure, formation, tīrthakara, smell, taste, colour, touch, “not light not heavy”, self-annihilation, annihilation of others, breathing, are no longer bound beyond the 6th
division. udaya : 72 prakrtis, i.e. the 76 of the preceding gunasthāna
without the 4 separated at its termination. udiranā : 69 prakrtis, i.e. the 73 of the preceding gunasthāna
without the 4 separated at its termination. sattā : on the upāśama-śreni 148, on the kşapaka-śreņi 138,
because the 4 anantānubandhins, the 3 disturbances of belief and celestial, animal and human ayus have disappeared.
udaya
sattā of k.s
5
6
4,5
Table of bandha
jñānāvarana 2. darśanāvarana
(in the 1st part) , (beginning from
the 2nd part) 3. vedaniya 4. mohaniya
āyus 6. naman
5.
28a 29d 30d
4,5
1 4, 5 a, 6 a
1 30f 30f 30f 30f 30f
31
7. gotra 8. antarāya
88, 89, 92, 93
1, 2 5
vi
Beyond this gunasthāna the following prakytis have no bandha, udaya, udīraņā :

Page #117

JAIN PHILOSOPHY
(CHAP.
bandha : joking, liking, fear, disgust. udaya and udiraņā : joking, liking, disliking, sorrow, fear, disgust.
9. anivịtti-bādara-samparūya-gunasthāna. In this gunasthāna the one who is on the upaśama or kşapakaśreni performs the anivrtti-karana. The former remains here in the minimum 1 samaya, in the maximum antarmuhürta ; the latter antarmuhurta.
cognition : mati-, śruta-, avadhi-, manaḥparyāya-jñāna ;
cakşur-, acakṣur-, avadhi-darśana. activity : 9 yogas, viz. 4 mano-, 4 väg-, as well as andārika
hãya-yoga. leśyā : white. belief : aupāśamika, kṣāyika sam yaktva. conduct : sāmāyika, chedopasthāpana. causes of bondage : 16, i.e. the 22 of the preceding guna
sthāna without joking, liking, disliking, sorrow, fear, dis
gust. bandha : 5 parts exist here. In the first, 22 prakytis are
bound, i.e. the 26 of the preceding gunasthāna without the 4 separated at its termination. In the 2nd part the bandha of the male sex, in the 3rd that of the flaming-up anger, in the 4th that of flaming-up pride, in 5th that of flaming-up deceitfulness fall away, so that therefore in the last part
of this gunasthāna 18 prakặtis only can be bound. udaya : 66 prakstis, i.e. the 72 of the preceding gunasthāna
without the 6 separated there. udīraņā : 63 prakrtis, i.e. the 69 of the preceding gunasthāna
without the 6 separated there. sattā : On the upaśama-śreni 148. On the kşapaka-śreni
9 parts are to be distinguished here. In the 1st part the 138 prakrtis of the preceding gunasthāna exist. In the 2nd part 122, because the 3 worst kinds of unconsciousness, animal- and infernal state and anupūrvi, 1-, 2-, 3-, 4-sensed class of beings, immovable, fine, common body, warm splendour, cold lustre are annihilated. In the 3rd part are 114, because the 4 apratyākhyānāvarana-, and the 4 pratyākhyānāvarana-kaṣāyas fall away. In the following parts there are successively annihilated : third sex, female sex, then simultaneously joking, liking, disliking, sorrow, fear, disgust, then male sex, flaming-up anger, flaming-up

Page #118

VIII.]
Table of bandha
1. jñānāvarana
2. darśanavarana
3. vedaniya
4. mohaniya
5. ayus 6. näman
7. gotra
8. antaraya
pride. In the last moment of this gunasthāna there are, therefore, 103 prakṛtis in sattā.
THE DOCTRINE OF KARMAN
5
4
4
1
5
4
3
2
1
0
1
1
5
udaya
5
4,5
4
1
2
1
1
1
1

1
301
1
5
87
satt of k.s
5
9
6
2
28, 24, 21, 13, 12, 11
28, 24, 21, 11, 5, 4
28, 24, 21, 4, 3
28, 24, 21, 3, 2 28, 24, 21, 2, 1 1 93, 92, 89, 88; 80 c, 79, 76, 75 1, 2
5
Beyond this gunasthana the following prakṛtis have no more bandha, udaya, udiraṇā:
bandha flaming-up greed.
udaya and udirana: all 3 sexes as well as flaming-up anger, pride, deceitfulness.
10. sūkṣma-samparāya-guṇasthāna.
In this guṇasthāna passion still only occurs in the most subtle form in order to be then totally suppressed or annihilated. It lasts with the upasamaka 1 samaya in the minimum, antarmuhurta in the maximum; with the kṣapaka antarmuhurta.
cognition: mati-, śruta-, avadhi-, manaḥparyāya-jñāna ; cakṣur-, acakṣur-, avadhi-darśana.
activity 9 yogas, viz. 4 mano-, 4 vāg- and audārika-kāya
yoga.
leśyä: white.
belief aupaśamika or kṣāyika samyaktva.
conduct sukṣmasamparāya.
causes of bondage: 10, i.e. 9 yogas and flaming-up greed. bandha: 17 prakṛtis, because the flaming-up greed is no longer bound beyond the preceding gunasthāna.
udaya 60 prakṛtis, i.e. the 66 of the preceding guṇasthāna without the 6 separated when leaving it.
udiraṇā: 57 prakṛtis, i.e. the 63 of the preceding guṇasthāna without the 6 separated when leaving it.

Page #119

JAIN PHILOSOPHY
(CHAP.
sattā : on the upasama-śreni 148 prakytis ; on the kşpaka.
śreni 102, because in the last moment of the preceding gunasthāna the flaming-up deceitfulness has disappeared.
Table of bandha
udaya
sattā of kis
5
5
1. jñānāvarana 2. darśanāvarana
4, 5
28, 24, 21; 1
3. vedaniya 4. mohaniya
ayus 6. nāman
gotta 8. antaraya
93, 92, 89, 88 ; 80 c, 79, 76, 75
1, 2
5
Beyond this gunasthāna the following prakstis have no more bandha, udaya, udiranā :
bandha : 5 veilings of knowledge, 4 veilings of undifferentiated cognition, fame, high family surroundings, 5 hindrances.
udaya and udiraņā : flaming-up greed.
11. upaśānta-kaşāya-vitarāga-chadmastha-gunasthāna.
This gunasthāna is the highest stage which can be reached on the upaśama-śreni. It lasts in the minimum 1 samaya, in the maximum antarmuhurta. When it ends, the jīva falls down from the upaśamaśreni and comes into one of the lower gunasthānas.
cognition : mati-, śruta-, avadhi-, manaḥparyāya-jñāna ;
cakşur-, acakşur-, avadhi-darśana. activity : 9 yogas, viz. 4 mano-, 4 vāg- and audārika-kāya.
yoga. leśyā : white. belief : aupaśamika samyaktva. conduct : yathākhyāta. causes of bondage : 9 yogas. bandha : 1 prakyti, sāta-vedaniya, as all the others are extin
guished. udaya : 59 prakstis, i.e. the 60 of the preceding gumasthāna
without flaming-up greed. udiraņā : 56 prakstis, i.e. the 57 of the preceding gunasthāna
without flaming-up greed. attā : 148 praktis.

Page #120

VIII.]
Table of bandha
1. jñānāvarana 2. darśanavaraṇa
3. vedaniya
4. mohaniya
5. ayus
6. näman
7. gotra
8. antaraya
0
0
1
1.
0
0
0
Table of bandha
1. jñānāvarana 2. darśanavaraṇa 3. vedaniya 4. mohaniya 5. ayus
6. näman
7. gotra
8. antaraya
0
0

12. kṣiņa-kaṣāya-vitarāga-chadmastha-guṇasthāna.
When in the last samaya of the sūkṣmasamparāya-guṇasthāna the last particle of greed has been annihilated, the jiva who is on the kṣapaka-śreni has become a kṣina-kaṣāya. On this stage he remains antarmuhurta, and then becomes omniscient.
cognition mati-, śruta-, avadhi-, manaḥparyāya-jñāna; cakṣur-, acakṣur-, avadhi-darśana.
THE DOCTRINE OF KARMAN
udaya
5
4,5
TE
1
28, 24, 21
1
30f
1
93, 92, 89, 88 1, 2 5
5
activity 9 yogas, viz. 4 mano-, 4 vāg- and audārika-kāyayoga.
satta of k.s
leśya: white.
belief kṣayika samyaktva.
conduct yathakhyāta.
causes of bondage: 9 yogas.
bandha 1 prakṛti, viz. sāta-vedaniya.
udaya Here in the beginning are 57 prakṛtis in udaya, i.e. the 60 of the sükṣmasamparāya without flaming-up greed and the 2nd and 3rd firmnesses of the joints. In the penultimate samaya ends the udaya of the two first kinds of sleep, so that then only 55 prakṛtis are realised.
592412
udīraṇā: 54, or 52 prakṛtis.
satta at first 101 prakṛtis, i.e. the 102 of the sūkṣmasamparāya without flaming-up greed. In the penultimate samaya the two first kinds of sleep are eliminated, so that only 99 prakṛtis are in existence.
001OOOOO
udaya
5
4
1
0
1
30f
1
5

89
satta of k.s
5 6, 4
201925
80c, 79, 76, 75
1,2

Page #121

[CHAP.
In the last samaya of this gunasthāna, udaya and satta of the 5 veilings of knowledge, of the 4 veilings of undifferentiated cognition and of the 5 hindrances disappear.
90
13. sayogi-kevali-gunasthāna.
When the karman restricting the knowledge, the undifferentiated cognition and the power of the jiva has disappeared, man becomes a sayogi-kevalin. He knows everything, and he can do everything. He still possesses a body and certain activity conditional upon matter, the formerly-bound karmans are still realising themselves, but as soon as his ayus is exhausted he annihilates these also in order to be released. The sayogi-state lasts in the minimum antarmuhurta, in the maximum somewhat less than a pūrvakoți.
cognition: kevala-jñāna, kevala-darśana.
activity 7 yogas: audārika-, audārika-miśra-, kārmaṇakāya-yoga; satya and asatyāmṛṣā mano- and vāg-yoga.
leśyā: white.
belief: kṣāyika samyaktva.
conduct yathakhyāta.
causes of bondage: 7 yogas.
bandha: 1 prakṛti (sāta-vedaniya).
udaya: 41 prakṛtis, i.e. the 55 of the preceding guṇasthāna without the 14 separated in the last samaya. If the rare case occurs that somebody has bound in his former existences the tirthakara-nama-karman, this latter here comes to realisation. In that case 42 prakṛtis have here udaya. udīraṇā: 38 (39) prakṛtis.
sattā: 85 prakṛtis, i.e. the 99 of the preceding guṇasthāna without the 14 annihilated in the last samaya.
Table of bandha
1. jñānāvaraṇa
2. darśanävarana 3. vedaniya
4. mohaniya
5. ayus
6. naman
7. gotra 8. antaraya

OOTOOO
0
0
1
JAIN PHILOSOPHY
0
0
0
00
udaya
0
0
1
0
1
20, 26g, 28i
29m, 30i
21e, 27e, 31c
1
0

satta of k.s
0
0
2
0
1
79,75
80c, 79, 76, 75
80c, 76
1, 2
0

Page #122

VIII.)
THE DOCTRINE OF KARMAN
91
When the time that the kevalin had to pass in this state has elapsed, he prepares himself for salvation. For this purpose he has to annihilate the still remaining karmans. If the sthiti of vedaniya, naman and gotra is longer than that of his āyus, he must at first equalize these karmans. This is effected by the process called samudghāta. When this process is finished, he sinks into deep meditation and stops the yogas. He brings first the grosser activity of manas, speech and body to a standstill, then the finer one. He has thereby no more yoga nor leśyā, and enters into the last gunasthāna, that of an ayogi-kevalin.
In the last samaya of the 13th gunasthāna he terminates the binding of karman; for, how could he convey fresh matter to the soul if the last remaining causes of bandha, the yogas are annihilated !
Simultaneously, udaya, and udīraņā of the following 30 prakstis disappear :
1 vedaniya (sāta or asāta), physical body and limbs, fiery and karman body, 6 figures, Ist firmness of the joints, pleasant and unpleasant gait, firm and flexible, pleasant and unpleasant, melodious and ill-sounding, individual body," not light not heavy", colour, smell, taste, touch, self-annihilation, annihilation of others, breathing and formation.
14. ayogi-kevali-gunasthāna.
This last and highest gunasthāna is a transitory state, which lasts only the fraction of a muhürta and leads to the complete liberation from karman.
cognition : kevala-jñāna, kevala-darśana. activity: none. leśyā : none. belief : kṣāyika samyaktua. conduct : yathākhyāta. cause of bondage : none, therefore no bandha. udaya : 12 prakytis, i.e. the 42 of the preceding gunasthāna
without the 30 separated there in the last samaya. udiranā : none, because the premature realisation is condi
tional upon a certain activity. sattā : 85 prakṣtis.
1 Full details concerning it are to be found in Kg. I 130a, Ps. 159, Lp. III 213 et seq., Aup. 131-155.

Page #123

92
Table of bandha
1. jñānāvarana
2. darśanavarana 3. vedaniya
4. mohaniya
5. ayus
6. näman
7. golra
8. antaraya
000000
0
0
JAIN PHILOSOPHY
udaya
0
0
1
0
1
8
9
1
0

[CHAP. viii.]
sattä of k.s
0
DONO-NO
With the complete disappearance of every yoga, the kevalin has entered the sailesi-state which only lasts as long, as is necessary to pronounce 5 short syllables. Absorbed in pure meditation, he annihilates, through gunasreni the last remaining karman. He extirpates in the penultimate samaya the satta-k. of one of the two vedaniya, of celestial state of existence and anupurvi, human ānupūrvi, pleasant and unpleasant gait, 2 smells, 8 touches, 5 colours, 5 tastes, 5 bodies, 3 limbs, 5 bindings, 5 samghatanas, 6 figures, 6 firmnesses of the joints, formation; firm and movable, pleasant and unpleasant, melodious and illsounding, unsympathetic, shame, "not light not heavy", self-annihilation, annihilation of others, breathing, unsuggestive, undeveloped, individual body, high family surroundings.
79, 75 80c, 76
In the last samaya, udaya and satta of the two other vedaniya, of human state and ayus, 5-sensed class of beings, movable, gross, developed, sympathetic, suggestive, fame, tirthakara and high family surroundings end.
With the disappearance of this karman the jiva is free of all karman; there is no more matter in him, he is released.
Note to the Tables of bandha, udaya, satta of the Karmans.

These tables do not intend to give an exhaustive enumeration of all combinations which are possible in a jiva- or guṇasthāna ; they are only intended to afford an approximate survey of the distribution of the karmans, without claiming absolute exactitude and completeness. It would be a thankful task for an Indian Jain scholar to draw up in all its details an exact list of the karmans in the different jiva- and gunasthānas, and to remove or to explain the many contradictions in the karman-texts, I have not been able to solve myself.1
1 To some of these in the course of this work attention has been drawn; as especially remarkable it may still here be noted, that in the 7th gunasthāna the nāma-ks. 291 and 30h can be existent in udaya, although beyond the 5th gunasthāna the k" cold lustre" has no more udaya.

Page #124

IX
THE STATE OF THE RELEASED Kg I, 62b, II 212b. Tattv X, Comp. Utt 36, 50. Aup. $$ 160-169.
When the karman is entirely annihilated, the released one goes to the end of the world. Relieved of all matter, the soul ascends in a straight line during a samaya to the summit of the world, as a gourdi freed from all filth sinks no longer to the bottom but rises to the surface of the water.
High above the Sarvārthasiddhi-heaven, close to the border between world and no-world, lies the magnificent region Ișatprāgbhārā, in shape like an unfolded sun-shade. Thereto the blessed betake themselves in order to settle down permanently in the uppermost part of it, in šitā. Without visible shape, bodiless, but a dimension in space (immaterial) of 2/3 of that which they had had during their last existence, they dwell there thenceforward into all eternity, and enjoy the infinite, incomparable, indestructible supernatural happiness of salvation,
Eternally ascending and descending periods of time are following one another in constant change, continually souls, infinite in number, are wandering through the terrible ocean of Samsāra--unaffected by the doings of the world, the Siddha remains in his serene rest, freed from the torments of the bodily existence, released from the cycle of births and never returning to it.
The orbs of day and night, the wandering stars Again to sight their heavenly courses bend; The soul, released from grasp of earthly bars, Soaring in highest space doth ne'er descend.2
1 The parable is related in detail in the 6th adhy, of the Jñātadharmakathā Comp. the explanation in the commentary to Tatty X 6.
2 Sarvadarśanasamgraha, p. 33.

Page #125

INDEX OF THE TERMINI TECHNICI
In the following index of the termini technici all expressions of Jain Philosophy which occur in the course of this work have been collected. The Prākrit-equivalents of the Sanskrit termini given in brackets are intended to furnish a modest contribution to the PrākritDictionary about to be compiled. Absolute completeness has not, however, either been attempted or attained ; especially the numerous abbreviated and corrupt forms in the găthās have not been adopted. For some Sanskrit words, the Prākrit equivalents of which I have not found in the Kgs. the Prākrit forms have been taken from other works. T's (tatsama) signifies that the Prākrit word is identical with the Sanskrit word; td that in it only the nasal or sibilants have been changed. In compound words, the second part of which will later be given separately, in general only the Prākrit equivalent of the first part is given. Proper names, as well as the names of the classes of the celestial and infernal beings and of the gunasthānas have not been inserted.
a.
akāma- [ts] nirjarā involuntary an
nihilation of k. akşaya (akkhaya] -sthiti possession
of eternal life. agurulaghu (agurulahu] "not light,
not heavy" k. agrahaņa (agahana] -vargana. aghāti (aghāi) -karman. angopānga (angovarga] chief and secondary parts, limbs of the body,
y,
ajñāna [annāņa] ignorance, knowledge not attended by the true be
lief. addha (ts) -kşaya. adharma (adhamma] the medium for
rest, a kind of ether. adhyavasāya (ajjhavasāya] "the
tenor of the mind, the attitude of
the mind, the mood of the mind". anantānubandhin (td) life-long pas
sion, k. anākāra (anāgāra)-upayoga formalanában
iter not differentiated cognition. anădeya (anāijaa] "unsuggestive" k. anābhigrahika (anabhigahiya] mithyātva unbelief produced by indiffer
ence. anābhoga (td] mithyātva unbelief
caused by deficient judgment. anivytti [aniyatti] -karana the 3rd
process.
acakşur (acakkhu] -darśana undiffer-
entiated cognition conditional upon the senses (except the eye) and manas ; avarana, the veiling of it,
R.
ajiva (ts, ajiya] inanimate, lifeless.
Used for the substances with the omission of the jīvas.

Page #126

THE DOCTRINE OF KARMAN
anubhag (v)a [aṇubhāga] = rasa. antara [ts]-karana. antaraya [ts] hindrance, k. antarmuhurta [antomuhutta] time within 48 minutes. anya [anna] -sthitibandha. aparyäpta [apajjatta] undeveloped,
k.
apavartana [avavaṭṭana] decreased realisation of k.
apāntarālagati [°gai] state of the jiva on the way to his new existence.
apurva [apuvva] -karana the 2nd
process. apratyakhyāna
[appaccakkhāṇa] -āvaraṇa passion hindering non-renunciation.
abādhā [abāhā] (-kāla) the interval during which the k. has no realisation.
abhavya [abhavval not capable of salvation.
amla [ambila] rasa sour taste, k. ayaśaḥkirti [ajasakitti] shame and disrepute, k.
ayogi [ajogi -kevalin. arati [arai] disliking, k. ardhanarāca [addhanārāya]-samhanana 4th firmness of the joints, k. aloka [aloga] non-world. alpabahutva [appabahutta] more or less, numerical proportion. avagahana [ogahaṇā] extension. avadhi [ohi] -jñāna transcendental knowledge of material things; °°āvarana veiling of it, k; darśana transcendental undifferentiated cognition of material things; °°āvarana veiling of it, k. avasarpini [osappini] descending period of time.

avirata [aviraya] one who is without self-control.
avyābādha [avväbäha] superiority over joy and grief. asubha [asubha] unpleasant, k. asamkhyeya [asamkhejja] innumerable.
asamjñin [asanni] not endowed with
reason.
astya [asacca] not true, yoga, amṛṣā [amusă] not true, not false, yoga.
asata [asaya] -vedaniya feeling of pain, k.
asiddhatva [asiddhatta] the state of unholiness.
asthira [athira] flexible, k.
95
ā.
ākāra [āgāra]. ākāśa [āgāsa] space.
atapa [āyava] warm splendour, k. adeya [āijja] "suggestive" k. anupurvi [anupuvvi] k. abhigrahika [abhigahiya] mithyātva unbelief caused by the believing true of a certain false doctrine. abhinibodhika [abhinibohiya] -jñāna mati-jñāna.

abhiniveśika [abhinivesiya] mithyatva unbelief caused by obstinate predilection for something false. abhoga [ts] sūkṣmadṛṣṭi. ayus [au] quantity of life. avalikā [āvaliya] a measure of time. asrava [āsava] influx. ähäraka [āhāraga] (1) assimilation of matter; (2) sarira translocation-body, k; angopanga limbs of it, k; kaya-yoga activity of it; bandhana, k; miśra-kaya-yoga
=

Page #127

96
JAIN PHILOSOPHY
activity of it, mixed with that of the physical body ; samghātana,
au.
u.
audayika (udaya] -bhāva the state
of the soul conditional upon the
unhindered realisation of k. audārika (orāliya) -śarīra the physi
cal body, k.; angopanga limbs of it, k; okāya-yoga activity of it ; bandhana ; omiśra-kāya-yoga activity of it mixed with that of the k.
body; osamghātana k. aupapātika (ovaväiya] beings originating through manifestation i.e.
celestial and infernal beings. aupaśamika (ovasamiya] -bhāva
state of the soul produced by the suppression; samyaktva belief of
uccair (ucca) gotra, high family sur
roundings, k. ucchvása (úsāsa) breathing, k. uttara [ts] -prakstis. utsarpini [ussappiņi] ascending pe
riod of time. udaya (ts) realisation of k. udiraņā [ts] premature realisation of
k. uddyota [ujjoya] cold lustre, k. udvartanà [uvvattanā] increased
realisation of k. upakrama [uvakkama] cause of
death. upaghāta [uvaghāya self-annihil
ation, k. upapāta (uvavāya] manifestation. upabhoga (uvabhoga] -antarāya the
k. hindering the enjoyment of a
thing which can be repeatedly used. upayoga [uvaöga) cognition. upaśama(ka)-śreņi (uvasama(ga).
sedhi]. upaśānta (uvasanta) moha, guna-
sthāna. uşna (unha] -sparśa hot touch, k.
K.
kațu [kadu] -rasa biting taste, k. karana [ts] (1) process ; (2) organ. karman [kamma) ; obhümi a country where nirvāṇa can be reached.
(Tattv. III, 16). kalpa [kappal (1) precept; (2)
abode of gods. kaṣāya (td](1) passion, k; (2) orasa
astringent taste, k. kāpota (kāū] -leśyā grey colour of
the soul. kāya (ts)-yoga activity of the body. kārmana [kammana) -śarīra karman body k.; kāya-yoga activity of it ;
bandhana k.; samghātana k. kāla (ts) time. kilikā (kiliya) -samhanana 5th firm
ness of the joints, k. kuccha = jugupsā. kubja [khujja] -samsthāna hunch
backed, 4th figure, k.
rşabha-närāca (risaha-Nārāya] -sam-
hanana 2nd firmness of the joints,
ekendriya (igindi) one-sensed ; ojāti,

Page #128

THE DOCTRINE OF KARMAN
caksur (cakkhu] darśana undifferen
tiated cognition conditional upon
the eye; "avaraņa veiling of it, k. carana, caritra (carana, cāritta) con
duct; mohanīya disturbance of it, k.
ch.
krsna [kinha] black; ovarna black
colour, k.; "leśyā black colour of
the soul. kevala [ts] -jñāna omniscience ;
ävarana veiling of it, k; darśana absolute undifferentiated cognition;
āvarana veiling of it, k. kevalin its an omniscient one;
samudghāta. koti (kodi] 10,000,000; kotākoti
[kodākodi] 10,000,0002. krodha (koha) anger, k. kșapaka-śreņi [ khavaga-sedhi). kşayopasama [khaövasama). ksāyika [khayal -bhāva the state of
the soul caused by the annihilation
of k.; osamyaktva belief. kṣāyopaśamika [khaövasama] .bhāva
the state of the soul caused partly by the annihilation, partly by the suppression of k.; "samyaktva
belief. kşiņa (khiņa] -moha gunasthāna. kşullakabhava (khuddabhava) = 256
avalikās Kg. II, 33a.
chad mastha [chaümattha] one who
has a finite cognition, no omnis
cience. chedopasthäpana [cheovasthāvana] the conduct of the monk in the beginning of his spiritual career.
jäti I jāi] class; class of beings, k. jiva (jiya] soul ; otva the spiritual
nature of the soul ; sthāna (othāņa
class of beings. jugupsa (dugucchā] disgust, k. jñāna (nāņa] knowledge; °āvarana
veiling of knowledge, k.
kh. khara ts sparsa rough touch, k.
gati [gaï] state of existence, k. gandha [ts] smell, k. guna [ts] quality ; ośreņi [°sedhi) a
process ; samkrama [°samkamal a process; osthāna (thānal stage of development of the soul. gupti (gutti] control. guru [ts]sparśa heavy touch, k. gotra (goyal family surroundings, k. granthi (ganthi) knot.
tikta (titta] rasa bitter taste, k. tiryag (tiriya) animal; °ānupūrvi
k.; °āyus, k.; °gati state of exis
tence, k. tirthakara [titthagara] prophet of the
Jainas ; "t." k. tejoleśyā (teyo-lessā] (1) fiery col
our of the soul ; according to Umāsvāti it is yellow (pita) ; (2) the fiery flame which an ascetic ejects from his taijasa-body against an enemy, in order to burn him
(Kg. I, 37a). taijasa [teya] -śarira the fiery body,
k.; bandhana, k.; osamghātana, k. trasa (tasa] "movable" k.; odaśaka.

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98
JAIN PHILOSOPHY
nirmāņa (nimmāna) formation, k. nivytti (niyat[i] -bādara-samparāya
gunasthāna = apūrva-karana
gunasthāna. nicair (niya) -gotra low family sur
roundings, k. nila [ts] dark ; varṇa colour k.;
leśyā. nokaşāya (td non-passion, k. nyagrodha (niggoha] -parimandala
samsthāna " 2nd figure” k.
darśana (damsana (1) belief;
mohaniya disturbance of it, k.; (2) undifferentiated cognition ;
Savarana, k. dūna (td) -antarāya hindrance of
giving, k. durabhi (durahi] -gandha unplea
sant odour, k. durbhaga (dubhaga] unsympathetic,
k. duḥsvara [dussara) ill-sounding, k. deva [ts]a celestial being, a god or angel; anupūrvi k.; ayus k.;
gati k. deśaghāti (desaghãi] karmans. deśavirata (desavirayo one who
practises partial self-control. dravya (davval a substance, ie, a
thing, which exists eternally ; particle of matter.
dh.
dharma (dhamma) (1) religion, reli
gious duty; (2) the medium for
motion, a kind of ether. dhruva (dhuva] permanent prakstis.
p. pañcendriya (panindi] five-sensed ;
ojāti, k.; jīvasthāna. padma (paüma, pamha] -leśyā lotus.
pink colour of the soul. paramānu (ts) atom. parāghata [parāghāya) annihilation
of others, k. parināma (ts) lit. change, alteration
and its result, a certain condition. pariharaviśuddhi (td] the conduct
produced by special austerities. parişaha [id] trouble. paryāpta (pajjatta] developed. palyopama. I paliovamal an innume.
rable number of years. pāpa (pāva] sin ; prakytis. pārināmika (parināma bhāva essen
tial state of the soul. punya (punna) merit ; °prakstis. pudgala (puggala) matter, particle of matter; parāvarta (paraļļa] an
immense period of time. purusa [purusa] -veda male sex, k. prakrti (pagaï, payai, payadi) species
of k. pracalā (payalā) sleep, k.; pracalā
deep sleep, k. pratipāta (padipāyal the down-fall
from the upaśama-śreni.
n. napumsaka (napumsaya] -veda third
sex, k. nataka (naraga) hell ; °ānupūrvi k.;
āyus k.; "gati k. naman [nāmal the k. which gives
the various factors of individuality. nārāca [nārāya] -samhanana 3rd
firmness of the joints, k. nigoda (nigoya) minute living beings. nidrā (niddā) slumber, k.; nidrā
deep slumber, k. nirjatā (nijjarā] destruction of k.

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THE DOCTRINE OF KARMAN
pratyākhyāna [paccakkhāṇa] -āvarana passion hindering renunciation.
pramatta [pamatta] negligent. pramada [pamaya] negligence.
pratyeka patteya] individual body, mithyatva [micchatta] unbelief, false k.; prakṛtis.
belief.
pradeśa [paesa] space-point, i.e. the space of an atom (Jacobi, ad. Tattv. V, 1); often used = paramāņu.
miśra [misa] mixed (1) gunasthāna samyagmithyadṛṣṭi-gsth.; (2) kṣayopaśamika bhāva;
=
b.
bandha [ts] binding, bondage, the assimilation of matter to the soul in the form of a special k.; hetu 'cause of bondage'.
bandhana [td] binding, k.
bādara [bāyara] gross, k.
bh.
bhaya [ts] fear, k.
bhava [ts] existence; "kşaya. bhavya [bhavva] capable of salvation.
bhava [bhava] condition of the soul. bhāvanā [td] reflection. bhoga [ts] -antaraya hindrance of the enjoyment of something which can only be taken once, k. mati [mai] -jñāna knowledge through the mediation of the senses and manas; avarana veiling of it, k. madhura [mahura] -rasa sweet taste, k.
manas [td] the thinking organ;
paryay (v) a [pajjava] -jñāna the transcendental knowledge of the thoughts of others; avarana veil. ing of it, k.; yoga activity of the organ of thinking. manuṣya [māņusa] human being; anupurvi k; ayus, k.; "gati.

māna [td] pride, k.
māyā [ts] deceitfulness, k. märgaṇāsthāna magganaṭhāna.]
99
o
"bhāva - (3) yoga.
muhurta muhutta] 48 minutes. mula [ts] -prakṛti.
mrdu [miu] -sparsa smooth touch, k. mokṣa [mokkha] salvation. moha, mohaniya [mohanijja] disturbance, infatuation, k.
y.
[ahakkhāya] perfect
yathakhyāta conduct. yathapravṛtti [ahāpavaṭṭa] -karana 1st process.
yaśaḥkirti [jasakitti] fame, k. yoga [joga] activity.
r.
rati [rai] liking, k.
rasa [ts] taste, k.; (2) intensity of the effect of k.; ghata process. rükşa [rukkha] -sparsa dry touch, k.
1.
laghu [lahu] -sparsa light touch, k. labdhi [laddhi] faculty, capacity,
capability of giving, taking, etc. labha [ts] -antaraya hindrance of taking, k.
lesya [lesä] colour, paint, type of the soul.

loka [loga world; sthiti [th] order of the world.
lobha [loha] greed, k.
lohita [lohiya] -varna red colour, k.

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100
JAIN PHILOSOPHY
V.
vajrarşabhanārāca (vajjarisahanā
Tāya] -samhanana best firmness of
the joints, k. vargaņā (vaggana] category of atoms. varna (vanņa] colour, k. väg (vāya] -yoga activity of specch. vāmiana (td) dwarfish, 5th figure. vikalendriya [vigalindiya) animals
with 2-3-4 senses. vighna [viggha) = antarāya. vipaka (vivāga) ripening, realisation
of, k. vibhanga [ts] -jñāna the transcend-
ental knowledge of material objects
with an unbeliever. vitata (virayal one who practises
self-control. visuddhi [td) purity. vihāyogati [vihāgagati] gait, k. virya (viriyal energy, activity ; an-
tarāya-k. veda (veyal sex, sex-passion, k. vedaka (veyagal samyaktva = kṣāyo
paśamika samyaktva. vedaniya (veyaniya] feeling, k. vaikriya (viüvva] -śarira transforma
tion-body k. 27 ; oangopānga limbs of it, k. 28 ; okāya-yoga activity of it ; miśra-kāya-yoga activity of it, mixed with that of the karman or physical body; "bandhana k.; samghātana k.
śoka (soga) sorrow, k. śruta (suya] -jñāna knowledge ac
quired by the interpretation of
signs ; °āvarana veiling of it, k. samyama [ts] self-control, self-disci
pline. samvara [ls] impeding of k. samsthāna (samthāna] figure. samhanana (samghayana] firmness
of the joints, k. samkrama (samkamal transition of
one k into another. samghatana (samghāyana) k. samjñin sanni) endowed with reason. samjualana (samjalana) flaming up
passion, k. sattă [ts] the existence of k. in pot.
entia. satya (sacca) yoga true activity ;
°mışā (musa) yoga true and un
true activity. samacaturaśra (samacaüramsa) -sam
sthāna symmetrical, 1st figure, k. samaya (ts) the smallest unit of time.
samudghāta (samugghāya). samyaktva (sammatta) true belief, k. samyagmith yātva (sammāmicchalta)
mixed belief, k. sayogi (sajogi] -kevolin. sarvaghāti (savvaghäi] prakrtis. sämśayika [samsaïya] mithyătva un
belief caused by doubt. sākāra (sāgāra) upayoga formaliter,
differentiated cognition. sägaropama (sāgarovama] 840000019
years. sāta (sāya) -vedaniya feeling of plea
sure, k. sādi (säi) samsthāna 3rd figure, k. sädhärana (sāhārana) common body,
S.
sarira sariral body, k. śalya (salla) thorn. sita (sīya) sparśa cold touch. śukla (sukka leśyā white colour of
the soul. śubha (suha] beautiful, pleacant, k. sailesi (selesi).
k.

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THE DOCTRINE OF KARMAN
101
samnipätika sanniväiya) -bhāva
coinciding state. sāmāyika (sāmãi ya] -caritra conduct
in the primary stage of self-con-
trol. sās [v]ādana (sāsāyana) -sam yaktva. sita (siya) varna white colour, k. siddha (ts) a perfect one, a released
one. subhaga [ts] sympathetic, k. surabhi (surahi -gandha plcasant
odour k. susvara (susara] melodious. sūksma (suhuma fine; k.; "sampa
Tāya conduct. sevārta (sevasta -samhanana 6th
firmness of the joints, k. skandha [khandha aggregate.
styāna(8)?ddhi (thinddhi) somn
ambulism, k. stri (itthi] -veda female sex, k. sthāvara [thāvara] immoveable, k.;
dasaka. sthiti [thii, thiti] duration ; ghāta. sthira [thira) firm, k. sthüla (thüla] gross. snigdha (siniddha) -sparśa adhesive
touch. sparsa (phasa] touch, k.
h.
haridra Thalidda -varna yellow
colour, k. häsya (hāsa) joking, k. hunda [ts] -samsthāna unsymmetri.
cal, 6th figure, k.

Page #133

NOTES BY THE EDITOR
While I undertook to edit this work, it was suggested that I should write notes pertaining to the author's observations which required some corrections or elucidation. Accordingly I have added foot-notes to the two Prefaces and here I append notes regarding the textual matter.
P. 2, 1. 13. Instead of 'impenetrable', it should be 'penetrable '.
P. 6, 1. 13. As an example of smaller sub-divisions, it may be suggested that mati-jñānāvaraṇa-k can have as sub-species all the karmans which obscure 336 varieties of mati-jñāna. The same may be said regarding śruta-jñānāvaraṇa-k etc.
P. 9, 1. 7. Instead of sexes, sex-passions would be better. See p. 10, 1. 18.
"
P. 9, 1. 16. Instead of non-renunciation', it should be partial renunciation'; for a occurring in apratyākhyānāvaraṇa stands for 'alpa' and hence means little, partial and not 'non' as in some
cases.
P. 9, 1. 20. Self-discipline is the English rendering of virati. See p. 50. P. 11, 1. 6. The Païya equivalent of 'majjikā' is 'majjia'. It occurs in Päiyalacchināmamālā (p. 36, No. 772), Rayaṇāvali (VII, 21) and Pavayaṇasāruddhāra (dāra 259). The last work notes rasălu as its synonym and defines it as under :--
<<
' दो घयाला महु पलं दहियस्सऽद्धाढयं मिरिय वीसा |
"
दस खंडगुलपलाई एस रसाल निवइजोगो ||
99
As stated here this article of food is fit for kings and the like.
P. 11, 11. 33-34. The three groups viz., pratyeka-prakṛtis, trasadasaka and sthavara-dasaka are collectively spoken of as apindaprakṛti (non-concrete qualities) in Outlines of Jainism (p. 32) where instead of pinda-prakṛtis we have pinda-prakṛti (concrete qualities).
P. 12, 1. 14. By certain animals' are here meant wind-bodied tiryacs, the word 'animal' standing for tiryac (vide p. 51).

P. 12, 1. 26. Add: It is useful for discharging sita tejolesya which produces a soothing effect, when some one is subjected to usna
1 Rasālā ya majjia ". In its comm. we have "rasälä marjită ".

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THE DOCTRINE OF KARMAN
103
tejoleśyā. For instance as stated in Viāhapannatti (XV; s. 543) Gosāla who was attacked by usna tejoleśyā was protected by Lord
Mahavīra by discharging sita tejoleśyā to counteract it. P. 13, 1. 2. The author uses karman-body in the sense of kārmana
body. See pp. 22, 31, 33 etc. P. 13, 1. 28. In a way this division is needed ; for, bandhas like
taijasa-kārmana do take place. P. 15, 11. 18-19. Rājapațța is a diamond of inferior quality. In Abhi
dhānacintamani (IV, 132) are noted virātaja and tājāvarta as its
synonyms. P. 15, 1. 27. The words ' pleasant' and ' unpleasant' ought to be
interchanged. See Kammavivāga (verse 41). P. 23, 1. 31. Add : In Tattvārthādhigamasutra (VIII, 19), the mini
mum duration of vedaniya-k is stated to be 12 muhūrias whereas
in Uttarajjhayana (XXXIII) etc. it is antarmuhürta. P. 24, ll. 8-9. It appears that there should be 'of' after compact
ness' and 'or' after weakness'. P. 37, 1. 17. The number 12 may be added after following '. P. 39, 1. 2. Add a foot-note on samkrama : For a detailed exposition
of samkrama see Samkramakarana (parts I & II) by Premavijaya
Gani (now Ācārya). P. 40, 1. 11. Pārināmika bhāva is rendered as natural thought
activity' in The Jaina Gem Dictionary (p. 77). P. 41, 11. 7-11. It is not true that also in the aupaśamika bhāva the
realized karman is annihilated; for, herein there is no realization (udaya) whatsoever of any karman and hence there is no room for its annihilation. Such being the case, the terminus technicus
is correct. P. 49, last line. Cf. the meaning attention of the word ābhoga. P. 50, 1. 8. It appears that the word ' or ' is here used on the basis
of the comm. (p. 108) of Bandhasāmitta. There is however a difference between vedaka and ksāyopaśamika sam yaklvas. See
my explanatory notes (p. 33) on Rşabhapañcāśikā. P. 53, last line. Add ' (p. 49) ’after above'. P. 64, 1. 33. Nidāna is rendered in The Jaina Gem Dictionary (p. 70)
as under :
1. See L. R. Vaidya's The Standard Sanskrit-English Dictionary (p. 609).

Page #135

104
JAIN PHILOSOPHY
Desire for future sense-pleasures. The 4th monomania for future enjoyments.
P. 70, 1. 9. Add a foot-note on the attainment of sam yaktva : The
question of the attainment of samyaktva is treated at great length by me in my explanatory notes (pp. 11-35) to my edition of Rşabhapañcāśikā.
P. 73, l. 19. Add a foot-note : For yantras pertaining to upaśama
śreni and ksapaka-śreni see Navatattvasangraha (pp. 241-242). P. 76, 1. 17. Add a fn. on bhavyas : These are called jāti-bhavyas. P. 77, 1. 16. After .asterisk' add '(see p. 37). P. 84, last line. There is no doubt udaya of āhāraka-kāya-karman,
But as its duration is very short, it is not mentioned. See the comm. (p. 87) of Kammatthava (v. 17).
P. 92, 1. 31. In the Karmagranthas issued in two parts from Mhesana,
we have a number of yantras throwing light on various combinations. See also Samkramakarana.
P. 92, fn. The udaya of udd yota-nāma-k is rare and short-lived in
the 7th gunasthāna whereas its udaya associated with tir yaks and pertaining to a guṇasthāna preceding the 5th is almost certain and
long-standing. See the comm. (p. 87) of Kammatthava (v. 17). P. 100, 11. 37-38. Sāgaro pama means ten kotākoți palyo pamas. I
wonder why the author has defined it otherwise,

Page #136

ERRATA
Incorrect
Correct
contem
contem
(dantālin),
(dantālin)
from
form
for
(for
bhāhmanā
brāhmanā
Jivaviyāra
Jïvaviyāra Essay.
Essay
satta-k
sattā-k
suppresses
suppress udirana
udirana
upāśama
upaśama
sthana
sthāna
aupāśamika
aupaśamika
attā
sattā

Page #137

Page #138