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Doctrine of Karma in Jain Philosophy 87
already at the time of the canon the Karman was developed in a high degree. That not only the principal points but many details of the Karman theory are contained in the Angas and Upangas, is proved by the numerous passages from the sacred writings which are quoted by the commentators and which often refer to quite special things.
Further, the fact that the Karman writings go beyond that which has been laid down in the canon, but do not contradict it, follows already from the reason that they have not invoked upon themselves the reproach of heterodoxy. For, with a religious community that zealously guards the purity of their doctrine, as do the Jains, any important deviation would not have remained unreproved. As with the canon, so also all Karman works are in accord in all things of prime importance; in some details, however, wherein the sacred writing does not make any distinct declaration and leaves free rein to speculation, they differ from one another to the extent that in some details two or more views are exposed. There are two schools in particular who are opposing one another on many by-issues: the Agamikas and the Karmagranthikas. The former, the chief exponent of whom is Malayagiri, derive their ideas from a tradition which is dependent upon the Purvas. The Karmagranthikas and their spokesman Devendrasuri, however, lean on the authority of older works on the Karman, portions of which are even to-day in existence in Jain monastic libraries, but about which, nevertheless, nothing distinct is as yet known. For this attempt at a first complete, although not exhaustive, account of the Karman doctrine, works of the two schools have been used. This could be done without hesitation, because the differences between the two schools are quite unimportant in regard to the system as a whole, and in a preponderating majority area of an altogether trifling nature; in their proper place there will be pointed out the most conspicuous of these differences.
The leading works, on which this account is based are the six Karmagranthas, in addition to which the two other work have been consulted for comparison and for supplementary material; the ideas reproduced by us are therefore, within certain limitations, practically in their entirety those of Devendrasuri. The Karmagranthas recommended themselves before all other writings in so far as they demonstrate the Karman doctrin in the clearest manner, and because of their most methodical arrangement. For similar reasons they
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