Doctrine of Karman in Jain Philosophy

SR No.: 006559
Original Sutra Author: N/A
Author: Hiralal R Kapadia
Publisher: Vijibai Jivanlal Panalal Charity Fund Mumbai
Publication Year: 1942
Total Pages: 138
Language: English
Classification: Book_English
File Size: 7 MB

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[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
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