Acarya Vijaya Premasurisvara and his Contribution to Karmavada

Summary

In this biographical article, Muni Guṇaratnavijaya examines the life and scholarly contributions of Ācārya Vijaya Premsurīśvara, also known as Premavijaya, focusing especially on his exposition of the doctrine of karma. The narrative traces his early life: born into a merchant family in Gujarat, he received traditional education and displayed keen interest in philosophy. Renouncing worldly life, he was initiated as a monk and studied under eminent teachers of the Śvetāmbara tradition. Premsurīśvara travelled widely across western India, collecting manuscripts, establishing libraries and lecturing to lay audiences. Recognising that many devotees lacked a clear understanding of karma, he resolved to compile an accessible treatise synthesising canonical teachings and commentaries. His works—including “Karmagrantha,” “Sankram Karanam” and “Karmasiddhi”—systematically explain the nature of karmic particles (karmaṇu), the mechanism of karmic bondage and the path of liberation. The article summarises his doctrinal contributions. Premsurīśvara emphasised that karma is not merely an abstract moral principle but consists of subtle matter that attaches to the soul because of vibrations produced by mental, verbal and bodily activities. He identified four fundamental causes of karmic influx: wrong belief (mithyā darśana), lack of self-control (avirati), passions (kaṣāya) such as anger, pride, deceit and greed, and the activities of mind, speech and body (yoga)https://jainqq.org/explore/520013/3#:~:text=bondage%20of%20the%20soul%20is,and%20yoga%20%28activities%20of. In his view, the first three causes constitute the psychical dispositions that attract karma, while the last refers to the actual motions through which karma bonds with the soul. He further explained that karmic particles possess physical properties such as colour, taste, smell and touch and that the intensity and duration of karmic bondage depend on the strength of passions. His treatises provide practical instructions on how to arrest the influx of karma (saṃvara) through vigilance, austerities and meditation and how to destroy accumulated karma (nirjarā) through penance and right conduct. The article also describes Premsurīśvara’s efforts to modernise Jain education: he supported the translation of texts into Gujarati and Hindi, encouraged women’s participation in study and engaged in inter-sectarian dialogue. Towards the end of his life he was widely revered as an authority on karma and his disciples continued his mission after his death. By chronicling Premsurīśvara’s life and teachings, Muni Guṇaratnavijaya seeks to preserve the memory of a learned monk whose lucid explanations helped demystify a complex doctrine. The article situates his contributions within the broader history of Jain philosophical literature and acknowledges his role in revitalising interest in karmavāda among both monks and laypeople.