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

Page 68

III.]
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.