Adhunik Hindi Mahakavyo Me Karm Evam Punarjanma Ki Avdharna - Book Summary

Here's a comprehensive summary of the provided Jain text, "Adhunik Hindi Mahakavyo me Karm evam Punarjanma ki Avdharna" (The Concept of Karma and Rebirth in Modern Hindi Epic Poems) by Devdatta Sharma, based on the provided pages:

This text, an excerpt from a larger work on the concept of karma and rebirth in modern Hindi epic poems, delves into the fundamental Jain principles of karma and its role in the cycle of reincarnation. The author, Devdatta Sharma, establishes the significance of karma within Jain philosophy and its pervasive influence on Indian culture, extending even to the works of contemporary poets.

Core Jain Concepts of Karma:

Nature of Karma: Karma is described as an infinite collection of subtle particles that bind to the soul through its good and bad inclinations. This "binding" state is followed by the "existence" (satta) state, where these particles mature. Finally, karma enters the "manifestation" (udaya) state, leading to experiences of happiness and sorrow according to the nature of the actions performed.
Soul's Agency: The Jain philosophy posits that the soul is free to perform actions (karma) but is dependent on the karma itself for the fruition of its results. Thus, every action, whether auspicious or inauspicious, necessitates its consequence.
Karma Dravya (Karma Matter): The physical substance of karma is identified as "karmaran vargana," a subtle form of matter pervading the entire universe. Through the soul's "yoga" (activities of mind, speech, and body), this karmic matter is attracted and binds to the soul, becoming karma.
Eightfold Classification of Karma: Based on their inherent nature, karmas are divided into eight main categories:
1. Jnanaavarana (Knowledge Obstructing Karma): Prevents the soul's innate knowledge. It has five sub-types related to different forms of knowledge.
2. Darshanavarana (Perception Obstructing Karma): Hinders the soul's perception and intuition, with nine sub-types.
3. Vedaniya Karma: Responsible for experiencing happiness and sorrow.
4. Mohaniya Karma: Causes delusion and attachment/aversion, preventing right faith and knowledge. It has 28 sub-types.
5. Aayushya Karma: Determines the duration of life and the particular realm (human, animal, celestial, or hellish) in which the soul will be born.
6. Naama Karma: Responsible for the characteristics and diversity of beings.
7. Gotra Karma: Dictates the social standing or lineage into which a soul is born.
8. Antaraaya Karma: Creates obstacles in achieving one's desires.
Ten States of Karma (Karana): The text outlines ten primary processes or states that karmas undergo:
1. Bandha (Bondage): The initial binding of karmic particles to the soul. It has four sub-types: nature, duration, intensity, and quantity.
2. Utkarshana (Enhancement): The increase in the duration and intensity of karma.
3. Apakarshana (Diminution): The decrease in the duration and intensity of karma. These two processes explain why some karmas yield results quickly and others slowly, or with greater or lesser intensity.
4. Satta (Existence): The state where bound karmas remain with the soul without yielding immediate results.
5. Udaya (Manifestation): The actual fruition of karma, leading to experiences. It can be of two types: where the karma is destroyed after fruition (phala-udaya) and where it is destroyed without fruition (pradesha-udaya).
6. Udiraṇa (Premature Fruition): The premature ripening of karma, like untimely death for Aayushya karma.
7. Sankramana (Transformation): The transformation of one type of karma into another of the same category.
8. Upshamana (Pacification): Rendering karma incapable of manifesting.
9. Nidhhati: Making karma incapable of being transformed or prematurely fruited.
10. Nikachana: Making karma incapable of enhancement, diminution, transformation, or premature fruition.
Rebirth and Liberation: The destruction of karmic matter releases the soul from its bondage. For instance, the removal of Jnanaavarana leads to the manifestation of infinite knowledge. Every action has a consequence, and if not experienced in the current life, it will be in a future one. The soul is continuously involved in experiencing past karma and binding new karma. This cycle can be broken through Samyak Darshan (Right Faith), Samyak Jnana (Right Knowledge), and Samyak Charitra (Right Conduct). Inherent individual differences, happiness, and sorrow are all attributed to karma. The cause of karmic bondage is the soul's inclination towards attachment and aversion. Liberation from karma is achieved by stopping the inflow of new karmas and eradicating existing ones.
Eternity of Karma and Soul: Karma and the soul are considered to be without beginning (anadi). Karmas separate from the soul after their fruition period. Self-control stops the influx of new karmas, while austerities gradually exhaust existing ones. When this cycle is broken, the soul is liberated. Until liberation, the cycle of birth and death continues.

Karma and Rebirth in Modern Hindi Epic Poems:

The text then shifts to analyzing how these Jain concepts of karma and rebirth are reflected in modern Hindi epic poems. The author asserts that this fundamental aspect of Indian culture has not been overlooked by contemporary epic poets.

Ubiquitous Theme: The concept of karma and rebirth is a recurring theme found in numerous modern Hindi epics.
Poetic Affirmations: The author quotes several poets to illustrate this point:
- Maithilisharan Gupt's "Jai Bharat" states that a soul receives results according to its karma.
- Tarachand Harit's "Damyanti" echoes this sentiment, saying a soul receives results according to its own karma.
- "Param Jyoti Mahavir" emphasizes that one receives the destiny they bind through karma, akin to sowing seeds and reaping the corresponding fruit.
- Dr. Ratnachandra Sharma's "Nishad Raj" highlights that merits and demerits (sin and virtue) are companions for life after life.
- Niranjan Singh Yogmani's "Shiv Charitra" explicitly states that karma is the cause of birth after birth and that auspicious and inauspicious karmas are surely received through divine power.
- Pandit Anoop Sharma's "Siddharth" notes that a person's state is the result of past karma.
- Trivedi Ramanand Shastri's "Mrigdav" implies that there's no use in repenting as everyone experiences the results of their own deeds.
- Mahakavi Poddar Ramavatar 'Arun' in "Mahabharati" directly states that a person's present existence is a reflection of past karma.
Cycle of Births: The poems convey that the fruits of any action are experienced either in the present life or the next, and this continues until the soul is freed from karmic bondage. The soul is born repeatedly to experience the results of past deeds.
Unending Cycle Without Liberation: Poets like Nandkishore Jha in "Priya Milan" depict the soul bound by karmic impressions, endlessly born and dying without respite. As long as karmas are not completely purified, rebirth is inevitable, and the soul receives a new birth according to its karma.
Karma as the Cause of Birth: Raghuvir Sharan 'Mitra' in "Veeraayan" expresses faith that new births continue as long as karmic bonds persist. Liberation is achieved only when karmas are eradicated.
Evidence of Rebirth Belief: Even Dinkar's "Urvashi" shows a hint of belief in rebirth through the line, "When, in which past life, was their happiness snatched away?"
Widespread Influence: The concept of karma and rebirth has such a pervasive influence on Indian life that virtually every epic poet has accepted it in some form. This explains its prevalence in most Hindi epic poems. The text also mentions other epics like 'Nal Naresh', 'Videh', 'Aanjaneya', 'Kalpaant', 'Janki Jivan', 'Virahini', 'Meera', and 'Teerthankar Mahavir' where this belief is clearly evident.

In essence, the text argues that the profound Jain philosophical underpinnings of karma and rebirth are not merely abstract doctrines but have deeply permeated Indian cultural consciousness, finding eloquent expression in the narratives and sentiments of modern Hindi epic poetry.