Doctrine of Karman in Jain Philosophy

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

Page 73

JAIN PHILOSOPHY
[CHAP.
The ksāyopaśamika-bhāva comprises 18 sub-species: 1-10. all species of cognition (upayoga) with the exception of omniscience and absolute undifferentiated cognition ; 11-15. the 5 faculties (labdhi) of giving, taking, enjoyment, usufruct and will. All states hitherto explained have arisen through annihilation or suppression of jñānāvarana-, darśanāvarana-, and antarāya-k. But as the respective karmans have not been made completely ineffective, the jīva possesses the upayogas and labdhis in a greater or smaller measure only, not absolutely as the kṣāyikas ; 16. samyaktva, (a low degree of) belief ; 17. deśavirati, partial self-discipline, arisen through suppression and annihilation of the apratyākhyānāvarana-kaşāyas ; 18. sarvavirati, (a lower degree of) complete self-discipline.
The aupaśamika-bhāva has 2 sub-divisions : (1) sam yaktva, true belief, and (2) caritra, right conduct. Both states arise through suppression of the darśana- or cāritra-mohanīyas. They stand, therefore, relatively higher than the corresponding ones of the kṣāyopaśamikas, but relatively lower than those of the kṣāyikas.
The ksāyika-bhāva has 9 sub-divisions : 1. sam yaktva, true belief in the highest degree, arisen through complete annihilation of the darśanamohaniya-ks ; 2. cāritra, perfect right conduct, (so called yathākhyāta), caused through total annihilation of the cāritra-mohanīya-ks ; 3. omniscience and 4. absolute undifferentiated cognition, in consequence of the complete annihilation of the karmans veiling them ; 5-9. the 5 faculties (labdhi) of giving, taking, enjoyment, usufruct, and will, in an absolute manner, as every antarāya-k is completely extinguished.
This theory is of importance for the Jaina system because it affords it the possibility exactly to define which states of the soul are the consequence of its own being, which are added through realisation of the karman, and which have arisen through the making of the karman inefficacious. In a being possessing the true belief, but not vet discipline (avirata-samyagdrsti), the following states are e.g. possible, e.g. : 2 pāriņāmika : jīvatva and capability of salvation ; 19 audayika, i.e. all except unbelief and ignorance ; 12 kşāyopaśamika, namely 5 labdhis, 3 species of knowledge, and 3 species of undifferentiated cognition and ksāyopaśamika-sam yaktva; 1 aupaśamika, namely the aupaśamika-samyaktva ; I the ksāyika, namely the ksāyika form of the true belief. Altogether 36 states are therefore POSSIBLE, the number of those ACTUALLY OCCURRING is, of course much less, and in every individual case different. For it scarcely needs an explanation, that a jīva can, at a fixed time, possess only one kind of samyaktva, can belong only to one of the 4 states of existence, can have only one of the 6 leśyās, etc.