Doctrine of Karman in Jain Philosophy

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

Page 58

II.)
THE DOCTRINE OF KARMAN
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ing kinds of the darśanāvarana. If the binding of all the darśanävarana is no more possible (as in the 11th gunasthāna), the particle becomes sāta-vedanīya.
Devendasūri shows (Kg. II, 77a et seq.) in a detailed manner in what proportion the number of the pradeśas of an uttara-prakrti stands in maximum and minimum toward the quantity of the pradeśas of the other uttara-prakytis belonging to the same class. I do not wish to reproduce these long explanations in extenso, and therefore content myself with an example :
“Of darśanāvarana, if the maximum number of pradeśas is taken into consideration, the number of pradeśas of pracalā is comparatively very small ; in proportion to it, the number of nidrā is larger (viseșādhika); in proportion to it, that of pracalāpracalā is larger ; in proportion to it, that of nidrānidrā is larger ; in proportion to it, that of styānarddhi is larger ; in proportion to it, that of kevalā-darśana-āvarana is larger; in proportion to it, the number of the pradeśas of avadhidarśana-āvarana is infinitely larger ; in proportion to it, that of acakşurdarśana-āvarana is still larger; in proportion to it, that of cakşurdarśana-āvarana is again larger."
“Of darśanāvarana, if the minimum number of pradeśas is taken into consideration, the quantity of the pradeśas of nidrā is comparatively small; in proportion to it, the number of the pradeśas of pracalā is larger ; in proportion to it, that of nidrānidrā is larger ; in proportion to it that of pracalāpracalā is larger ; in proportion to it, that of styānarddhi is larger; in proportion to it, that of kevala-darśana-āvarana is larger ; in proportion to it, that of avadhi-darśana-āvarana is infinitely larger; in proportion to it, that of acakşur-darśana-āvarana is still larger; in proportion to it, that of cakşur-darśana-āvarana is again larger,"
The smaller the number of prakytis between which a karmanparticle must be divided, and the higher organized the being is who assimilates the karman, the larger is the number of the pradeśas which fall to a prakặti (Kg. II, 89a). The height of the physical development of a jīva corresponds to the degree of his activity (yoga), through which he produces the attraction of karma-pud galas. A completely developed thinking being assimilates, therefore, more matter than a creature only incompletely developed and with only one sense. If now this great quantity of matter is only divided between a few prakstis, because most of the prakịtis are no more bound, then naturally arises with each of these prakrtis a greater number of pradeśas than if the same matter would fall to a great number of prakytis. This consideration shows that the greatness or smallness of the pradeśa-bandha of the different prakytis does not depend upon ethical factors, as with sthiti-bandha and rasa-bandha, but upon mechanical ones.