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NIRGRANTHA DOCTRINE OF KARMA-A HISTORICAL PERSPECTIVE (WITH SPECIAL REFERENCE TO BHAGAVATI)
(control), five samitis (carefulness), ten dharmas (duties), Samavāyānga. However, some of them are mentioned in Anupreksas-twelve (reflections), 22 parişahas (the patient these texts. It is in this perspective that the account of endurance) and five degrees of cāritra (conduct). Bhagavati may be seen.
The annihilation of Karman is attained by six external The doctrine of karma, as found in Bhagavati may be austerities and six internal austerities. However, the means discussed under the following heads.(1) References to other of suppression of Karma, reffered to above are not directly (later) canons. (2) Different states of karma bondage. (3) related with the karma doctrine, hence absent in Basic principles of Jaina karma doctrine. (4) Refutation Karmagranthas.
of other's or heretic pastulates pertaining to karmadoctrine, Karmavipäka (fruition of Karmas), Karma bondage, (5) Activities of daily routine made subject to karma Karma and Guņasthāna (stages of spiritual development), bondage. Karma and marganā sthāna (stand points of investigation) The inerpolation in the texts imply that all the subjectare also dealt, herein.
matter is exactly not of one and the same period. Thus, to In addition, some important problems of Jaina karma claim that all the facts of a particular texts belongs to the doctrine such as whether fruits of karmas are subject to same period is not easy. God ? What is the time of fruition of karmas, are also in Bhagavati, at a number of places, it has been dealt in here. It also contains detailed discussion on some suggested either explicitly by means of Jaha cr implicitly problems, regarding relationship between soul and karma., that particular discussion of certain topic may be taken or such as which is prior-soul or karma, which is more answered, as in other (referred) texts. The canonical texts powerful soul or karma.
referred to in Vyakhyāprajnapti are Prajñāpanā, Needless to mention that whole of the above Nirgrantha Jivābhigama, Jambūdvipaprajñapti, Samavāyānga, karma doctrine was not propounded within a spur of Aupapātika, Anuyogadvāra and Nandi, (order of texts given moment. As usual it is the outcome of the process of here is according to the frequency of reference). Out of gradual evolution. Therefore, an attempt to present the these seven, the first three are frequently referred. literary account, depicting the evolution of the Nirgranuha incidently, almost all explicit instances pertaining to doctrine in a historical perspective, is in order.
karma doctine, occurred in Bhagavati, referred to Before coming to the doctrine of karma as depicted in Prajñāpanā viz.' Karma Praksti, karmabandha, Karmasthiti Bhgavati, a glimpse of main features of karma doctrine as and Karmaveda except one in Anuyogadvāra. mentioned in Äcārānga etc. is necessary. The facts of the In Bhagavati all the ten terms denoting the different above texts have been shown by the table.* (See page 30) states of Karman namely Bandha, Sattā, Udai, Udiranā,
It shows that Mūlaprakstis are totally absent in Upasama, Nidhatti, Nikácanā, and Sakramana are found. Ācāränga. Sūtrakstānga mentions only one Darśanāvarana. In addition, Calana (moving), Prahāņa (decreasing), Rsibhāsita refers to the concept of eight karmagranthis Chedana (cutting), Bhedana (breaking), Dagdkha for the first time but without divulging their names. Eight (burning), Yathakarma, Yathānikarma, as per karma types of karınaprakstis with their names have made maiden acquired, as per time, place, states and causes determining appearnce in Uttaradhyayana's chapter allegedly an outcome are seen. Thus for the first time in Bhagavati, interpolation. yet dating prior to the 1st century A.D. the complete description regarding different states of karma
Uttaraprakytis (sub-types) occur for the first time in is found. Uttarādhyayana, but that of 103 types of Nāmakarma were The sūtras, explaining the basic tenets of Nirgrantha still absent in Samavāyānga. Uttaradhyayana mentions karma doctrine, occurred in Bhagavati, are in a good Ghāti and Aghāti karmaprakstis, while the present concept number. Some of them are as followsof five causes of karma bondage occur in Rșibhäşita. The The living beings experience the fruits of self-created divison of karma into Iryāpathika (passional influx) and misery. All the four types of beings, who have performed Sämparāyika (passionless influx) is found in Sūtrakstānga. sinful acts, are not liberated without experiencing their All the ten states of Karma bondage are not seen till effects. The suffering of all the souls is made and perceived
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