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 69

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.