Jaina Karmaology

Author(s): N L Jain
Publisher: Parshwanath Vidyapith

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Jaina Karmology
has the same place among the Jainas as the Gita for Hindus, Qoran for Muslims, Bible for Christians, Guru Grantha Sahib for Sikhs and Avesta for Parsees. It is more popular among the D-section of the Jainas as indicated by the comparatively large number of Digambara commentaries in the ratio of roughly 3:1. Its reading and recital has been prescribed to be spiritually upgrading and physically purifying.
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Currently, this text is found in two versions: the D-version (Digambara, Skyclad) and the S-version (Svetambara, White-clad). Basically, it seems to be a pre-schismic text. That is why, many scholars have tried to trace the origins of these versions with specific perspective, but lack of historical records and plurality of contradictory contents and evidences have not clarified the point. However, it is surmised that these versions would have originated within about 100-200 years of its composition when the Jainas are said to have clearly developed into two sections (S and D). Dr. Sagarmal seems to be reasonable to suggest that the Digambara Pujyapada did not modify the original version to suit sky-cladist concepts. It must be Yapaniyas who might have done it and he had adopted it. This view contradicts an earlier view. Nevertheless, each version has been very popular among the saints, scholars and votaries. This can be judged by the fact that many short and long commentaries and explanatories on (and translations of) each version have been appearing from time to time first in Sanskṛta and then in regional languages and now in German and English too. It is also pleasing to note that while the noted Svetambara saint Yasovijay Gani wrote a commentary on D-version, the Digambara Pt. Khubchand Shastri translated the S-version with autocommentary in Hindi. This is another proof for its popularity in both the sections. It is also a high credit for the text that International Sacred Literature Trust (ISLT), London, has published its international English translation (entitled 'That Which Is', Tr. N. M. Tatia et al.) in 1994 implying its worldwide importance among the basic religious literatures of the world.
Period of Composition
Despite varied opinions, it is safe to presume that the text has been composed sometimes after 683 years of Mahavira's salvation. Due to some discrepancies found in many historic traditions of the Jainas, the concensus is now being built up for modifying the earlier