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NIRGRANTHA DOCTRINE OF KARMA A HISTORICAL PERSPECTIVE (WITH SPECIAL REFERENCE TO BHAGAVATT)
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binding always has a beginning and an end. This, date of Bhagavati concept of Guņasthāna has not come Iryāpathika Karma is always bound as a whole by the into being as indicated by Porf. S. M. Jain in his tract whole. Among men of the three sexes, both those having Gunasthāna Siddhāntākā Vikāsa. the sexual feeling and those having got rid of it, may bind It may also be pointed out that apart from the doctrinal karman resulting from sämparāyika bondage. The binding aspect of karmas there might have been an effort on the may have a beginning or not. If it has a beginning it has part of the Jaina Ācāryas to regulate the daily activities of also an end. Sâmparāyika karma is bound as whole by the common men as well as of monks, in the framework of whole. Binding is also distinguished as material and karmas. psychic. Material binding is two-fold-visrasā(spontaneous) and Prayoga (brought about by the impulse). Psychic
References bondage is that of fundamental species and sub-species. Both the forms of psychic bondage exist in all beings and
(1) Dr. Ashok Kumar Singh, "Prācīna Jaina granthno Mñe apply to all of the eight types of karman.
Karma Siddhānta kā Vikasakarma", Aspects of Jainology The binding of karman is three fold, effected by the
Vol. 5, ed. Prof. S.M. Jain & Dr. A.K. Singh, Parsvanath Jivappaoga(exertion of soul) Anantarabandha(immediate)
Vidyapeeth, Varanasi-5, 1994, pp.101-113. and Parampara-bandha (mediate). This is true for all
(2) alat: a firefarto ya uf: you sfa farm44 hellish, animals, men and gods. This is demonstrated for
संयोग एषां न लात्मभावादात्माऽप्यनीश: सुखदुःखहेतोः ॥२॥ the binding of the eight kinds of karman and their realisation
Eighteen Principal Upanişadas Vol. ed. V.P. Limaye & (udaya) as well as for the binding of sexes (veda) bodies,
R.D. Vadekar, Vaidika Samsodhaka Mandal, Poona, 1958, instincts, lesyas, kinds of belief and kinds of knowledge
1/2/2, p. 283. and non-knowledge.
(3) Pf. Dalsukha Malvania, Atmamiämsä, Jaina Cultural The fifteen places, where karman is bound and
Research Society, Varanasi -5, 1963; p. 95 consumed, are the five Bhäratas, five Airavatas and the
(4) Vide Dr. A.K. Singh," Prācina Granthro of five Mahāvidehas. The thirty places that are free from
Jainology" Aspects Vol, 5, Parsvanath, 1994, pp. 103-4 karman are five Himavatas, five Hirnayavatas, five
(Ācāränga), 104-5 (Sūtrakstānga) 105-6 (Rşibhāṣita), 106 Harivarşas, the five Ramagga, the five Devakurus and five
(Uttaradhyayana), 107&8 (Sthânânga) and 109-10 Uttarakurus.
(Samavāyānga) Bhagavati also depicts minimum and maximum
(5) Prajñāpanüsütra ed. Madhukar Muni, Jināgama duration of their incubation period. The period of
granthamālā 16, Āgama Prakāšana Samiti Byavar (Raj) effectiveness of karman equals its thinless its abādha. Again
1983. the description, about the Kāṁksā-mohaniya-faith
(6) Anuyogadvārasūtra ed. Madhukar Muni, Jināgama deluding, and Age-determining karmas to different beings,
granthamālā 28, Agama Prakasana Samiti, Byavar is found.
(Raj 1987), In the conclusion we may say that the first impression
(7) Vyākhyāprajñaptisūtra( 5 Vols) ed. Madhukar Muni, we get while going through the Bhagavati that it has treated
Jināgama Granthamāla No, Āgama Prakāśana Samiti, each and every subject very exhaustively. Treatment of
Byavar (Raj) Vol.1 Sataka 1/Uddeśaka 1/Sūtra 5(2), 9, Bandha, Udai and Sattă according to 24 Dandakas and 11
and 1/4/6, sthanas for the first time occurred here, the bondage etc.
(8) Ibid - Jue to routine activities of common men as well as of
(9) Ibid - 17/4/19 monks is a significant contribution of this text. Again,
(10) Ibid - 25/8/8 the detailed treatment to the karma bondage of one sensed
(11) Ibid - 16/2/17 beings is not found in the earlier Jaina Canonical texts.
(12) Ibid - 37/5/12 The absence of treatment of karma doctrine according (13) Ibid to the stages of Spiritual develoment confirms that till the
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