________________
NIRGRANTHA DOCTRINE OF KARMA-A HISTORICAL PERSPECTIVE (WITH SPECIAL REFERENCE TO BHAGAVATĪ).
Dr. Ashok Kumar Singh
This article attempts to trace the history of Jaina karma to none 2. doctrine as depicted in ancient Jaina canons, espicially Anga The main features of the Nirgrantha Karma doctrine texts. For this purpose the theme of the karma doctrine of of Jainas may be put, in nutshell, as followsVyākhyāprajñapti the fifth of the Angatexts also known It has material form, eight Mülaprakrtis (fudamental as Bhagavati has been analysed in the light of Ācārānga, species)viz. Jñāñāvraniya (knowledge-obscuring).', Sūtrakrystiga Rşibhāşita, Uttarādhyayana, Sthānanga and Darśanāvaraniya (conation obscuring), Vedaniya(feeling Samavāyāniga positively, the cearliest extant Jaina canonical producing), Mohaniya (Deluding)". Āyuşya (Agetexts.
determining), Nāmakarma (physique making), Gotra Bhagavati, in its present form, is divided into 41 (Status-determining) and Antarāya(obstructive) karman. Satakas. Barring Sataka XV all the other śatakas are sub- Each of Mülaprakrtis has been further divided into Uttara divided into uddešakas. The total number of satakas Karmaprakstis (sub-spcies). Jñánāvarņiya has five, including the sub-satakas is 138 and that of Uddešakas is Darsanāvaraniya-nine. Vedaniya-two, Mohaniya-28, 1925.
Āyusya-four, Nama-103. Gotra-2 and Antarāya-5. Karma doctrine is one of the most important Karmaprakstis are classified into ghāti and Aghāti phenomenon of all the systems of Indian thought. With group. Ghāti has if two catergories. First Sarvaghātithe only exception of Carvakan, all the schools of Indian karman - completely destroying the qualities peculair to philosophy deal with Karma doctrine. Infact, the doctrine the soul, second Deśaghāti - karman destroying the soul of karma was evolved to answer the cause of continuity of qualities in a greater or lesser measure. Aghati means this world, with all its visible vividity and multiplicity. karman - destroying no property of the soul. Sub-species Various thinkers have thought over the immediate cause of karman are also designated as Punya (virtuous) and of the universe, commencing from Kāla (time) and ending Pāpa (sinfiul). with Puruşa (Hiranyagarbha). Svetasvatara Upanişad Again the atoms, which have turned into Karma are mentions- "Kāla or Svabhāva (nature), Niyati (the settled contemplated from four points of views.- According to course) or Yadrecha (chance) or Bhūtāni (elements) or the manner of their effect, (2) the duration of their effect, Yoni (Prakrti) or Purusa as the cause. Again, according to (3) Intensity of their effect, and (4) according to their it any combination of these causes, in whichever, manner number of pradeśas. The inter-relation of Uttarakarmacombined, does not deserve to be treated as the cause." prakrtis has also been dealt in according to Bandha, Sattā The above views, however, could not wholly ascertain the and Udai. truth. The limitations of the causes, separately as well as five causes of bondage of karman are Mithyātva combined, paved way for the evolution of Karma doctrine. (Perversity), Avirati (non-abstinence), Pramāda (nonwhich maintained that individual dissimilarities, feeling vigilence), Kaşāya (passion) and Yoga (activity). There of pleasure and pain, innate virtuous and vicious are ten different states of Karma-bondage in Nirgrantha inclinations, seen in this world, owe their existence to the doctrine of Karma namely Bandha (bondage), Sattā previous Karman.
(existence), Udvartanā (delayed fruition), Apavartanā The account of karman is most systematically decreased realisation), Sarkramaņa (alteration), Udaielaborated with its minutest details in Jaina tradition. (realisation), Udiraņā (premature fruition), Upaśamana Padmabhūşana Pt. Dalsukha Malvania', one of the great (subsidence), Nidhatti (Thickening), and Nikācanā savant of Sramanic tradition, has well remarked, "Detail (incapacitation). account of Karma doctrine as envisaged by Jainas is parallel The means of suppression of Karma are three guptis
Jain Education Intemational
For Private & Personal Use Only
www.jainelibrary.org
