Doctrine of Karman in Jain Philosophy

Author(s): Hiralal R Kapadia
Publisher: Vijibai Jivanlal Panalal Charity Fund Mumbai

Page 54

11.)
THE DOCTRINE OF KARMAN
Maximum
Minimum
.. 20
kkso
2/7 so
. ..
10 kkso 10 kkso 18 kkso
1/7 SO 8 muhurta 9/35 so
movable, gross, developed,
individual (body) .. firm, beautiful, sympathetic,
melodious, suggestive fame ..
.. fine, common, undeveloped flexible, ugly, unsympathetic,
immovable, ill-sounding,
unsuggestive, shame VII high family surroundings
low family surroundings VIII 5 hindrances ..
20 kkso 10 kkso 20 kkso 30 kkso
2/7 so 8 muhurta 2/7 so <1 muhurta
The duration of the nama-ks viz. limbs, binding, samghātana is equivalent to that of the respective body-ks. The unequal length of the minimum durations depends upon the disappearing of the ks in the gunasthānas (see below). With most of the ks, the minimum duration is arrived at by dividing the maximum sthiti of the k in question by the maximum sthiti of unbelief. There are, however, many exceptions to this.
With the different karmans a definite abādha-kāla is assumed, i.e. an interval during which the k is existing, but is not practising its molesting effect. One arrives at that if one puts 100 years instead of 1 kotākoți of sāgaro pamas. The maximum abādhā of the veilings of knowledge amounts, therefore, to 3000 years, that of the passions, to 4000 years, etc., (and) the abādhā of the minimum sthiti with all prakştis to less than 48 minutes (Kg II 25a, 32a).
About sthiti and abādhā there are still a number of other special regulations which in this connection can just as little be discussed as the differences of Opinion which exist between the several teachers concerning the duration of the karmans.
The maximum-duration of all ks, even of the good ones, with the exception of the celestial, human and animal äyus is considered as bad, the minimum duration as good. Those of the 3 āyus mentioned are always considered as good. The duration of the karmans of a jīva is dependent on the tenure of his mind (adhyavasāya), and, therefore, on the strength of the kaşayas. The more sinful a being is, the larger is the sthiti of the karman ; the purer the being is, the smaller is the sthiti. Of the 3 āyus mentioned, however, the sinful is binding a smaller, the pure a larger sthiti.