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श्रमण/जुलाई-सितम्बर/१९९७ : ८९
virtuous and vicious inclinations, seen in this world, owe their existence to the previous Karman.
The account of karman is most systematically elaborated with its minutest details in Jaina tradition. Padmabhūṣaṇa Pt. Dalsukha Malvaniā?, one of the great savant of Śramanic tradition, has well remarked, "Detail account of Karma doctrine as envisaged by Jainas is parallel to none 21".
The main features of the Nirgrantha Karma doctrine of Jainas may be put, in nutshell, as follows
It has material form, eight Mūlaprakstis (fudamental species)viz. Jñānāvaraniya (knowledge-obscuring).", Darśanāvaraniya (conation obscuring), Vedanīya (feeling producing), Mohanīya (Deluding)s. Āyuşya (Age-determining), Nāmakarma (physique making), Gotra (Status-determining) and Antarāya (obstructive) karman. Each of mūlaprakītis has been further divided into Uttara Karmaprakītis (subspcies). Jñānāvaraṇīya has five, Darśanāvaraniya-nine. Vedanīya-two, Mohanīya-28, Āyuşya-four, Nāma-103, Gotra-2 and Antarāya-5.
Karmaprakstis are classified into ghāti and aghāti group. Ghāti has two catergories. First Sarvaghāti karman completely destroying the qualities peculair to the soul, second Deśaghāti - karman destroying the soul qualities in a greater or lesser measure. Aghāti means karman - destroying no property of the soul. Sub-species of karınan are also designated as Punya (virtuous) and Pāpa (sinfiul).
Again the atoms, which have turned into Karma are contemplated from four points of views.- according to the manner of their effect, (2) the duration of their effect, (3) Intensity of their effect, and (4) according to their number of pradeśas. The inter-relation of Uttarakarmaprakītis has also been dealt in according to Bandha, Sattā and Udai.
Five causes of bondage of karman are Mithyātva (Perversity), Avirati (non-abstinence), Pramāda (non-vigilence), Kaşāya (passion) and Yoga (activity). There are ten different states of Karma - bondage in Nirgrantha doctrine of Karma namely Bandha (bondage), Sattā (existence), Udvartanā (delayed fruition), Apavartană (decreased realisation), Saṁkramaņa (alteration), Udai-(realisation), Udīraņā
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