Atma Sathe Karmna Pudgalono Sambandh Ane Bandhan Mukti - Book Summary

Here is a comprehensive summary in English of the Jain text "Atma sathe Karmna Pudgalono Sambandh ane Bandhan Mukti" by Punyavijay, based on the provided pages:

Book Title: Atma sathe Karmna Pudgalono Sambandh ane Bandhan Mukti (The Relationship of Karmic Matter with the Soul and Liberation from Bondage) Author: Punyavijay Publisher: Z_Parmarthik_Lekhsangraha_005006_HR.pdf Catalog Link: https://jainqq.org/explore/249588/1

This Jain text, "The Relationship of Karmic Matter with the Soul and Liberation from Bondage," by Punyavijay, delves into the intricate connection between the soul (Atma) and karmic matter (Karmic Pudgalas) and outlines the path to liberation from this bondage.

The core of the text explains that the soul, forgetting its true nature and fatherly essence, engages in activities driven by attachment (rag) and aversion (dwesh) through mind, speech, and body. This state attracts surrounding karmic matter. Just as iron is drawn to a magnet, the soul, through these emotional inclinations, draws suitable karmic particles to its own subtle regions. The intensity of this attraction, whether strong or weak, determines the degree of connection between the karmic particles and the soul.

The text identifies four primary causes or "feelings" that foster this relationship between the soul and karmic matter:

Mithyatva (Delusion/False Belief): This is the most significant cause of bondage. It's a mistaken belief that attaches the soul's sense of self to non-soul substances like the body (deha). It leads to the perception of permanence, essence, and purity in transient, inert, and impure material objects, while obscuring the soul's inherent truth, permanence, essence, and purity. This delusion makes the soul forget its true self.
Avirati (Non-restraint/Uncontrolled Desires): This refers to the unchecked indulgence of desires. Instead of seeking the soul's inherent power and joy, the soul desires to acquire material possessions and sensory pleasures. When the soul's energy is directed towards obtaining and enjoying these external things rather than its own spiritual development, the bond with karmic matter strengthens.
Kashaya (Passions/Afflictions): These are the four cardinal passions: anger (krodh), pride (maan), deceit (maya), and greed (lobh). These are used to satisfy the senses and acquire worldly objects or to protect what has been acquired. These passionate inclinations firmly bind and sustain the connection between karmic matter and the soul.
Yoga (Activity of Mind, Speech, and Body): This refers to the activities of the mind, speech, and body driven by attachment or aversion. Whether for oneself or others, these activities, fueled by attachment or aversion, lead to the accumulation of karmic matter. This karmic matter can be both auspicious (shubh) and inauspicious (ashubh), but both ultimately result in bondage.

The text emphasizes that Mithyatva (delusion) is the root cause, acting like the roots of a tree that sustain and nourish it. Without delusion, Avirati (desires) would cause less karmic accumulation. If both delusion and Avirati are absent, Kashaya (passions) would result in even less accumulation. And if all three are absent, the normal activities of mind, speech, and body would lead to minimal karmic bondage. Therefore, forgetting one's true self (Mithyatva), not controlling desires (Avirati), engaging in passionate activities (Kashaya), and general activities of mind, speech, and body (Yoga) are the four mechanisms by which karmic matter is acquired and bound to the soul. These bonds grow stronger with continued practice and persist for a long time due to the strength of the underlying causes.

The text then clearly outlines the path to liberation from bondage, which involves counteracting these four causes:

Countering Mithyatva: This is achieved through Samyagdarshan (Right Faith/Vision), which involves knowing the soul as it truly is – eternal, true, pure, and blissful. Maintaining this knowledge in all situations stops the influx of karmic matter driven by delusion.
Countering Avirati: As the soul's love for itself grows, desires become aligned with the soul's well-being. This reduces the inclination towards material and sensory pleasures, thus stopping the influx of karmic matter related to Avirati.
Countering Kashaya: As the soul's affection for itself increases, the passions like anger, pride, deceit, and greed diminish, as they are primarily used for acquiring material possessions. The cessation of these desires leads to the cessation of these passions.
Countering Yoga: When the passions are weakened, the activities of mind, speech, and body become less potent in attracting karmic matter, even if they still occur. This reduces the soul's connection with karmic particles.

The text further explains that stopping the influx of new karmas is called Samvara, and shedding existing karmas through experiencing them and remaining stable in the soul's true nature is called Nirjara. Through consistent effort in these practices, the soul can sever its connection with karmic matter. The complete severance of karmic matter from the soul's regions, which otherwise bind the body and existence, is known as Bandhanmukti (Liberation) or Moksha.

Upon removing these karmic coverings, the soul's infinite powers manifest. Just as removing a partial obstruction on the eye allows one to see much further, the removal of karmic matter that obstructs the soul's potential allows its infinite powers to be revealed. The text concludes by stating that the great gurus recognized the necessity of renunciation, detachment, and righteousness to break this bond. The practice of Dravyanuyoga (analysis of substance) is described as profound, subtle, the essence of undisturbed conduct, and the cause of Shukla Dhyana (pure meditation), which in turn leads to Kevala Jnana (omniscience). Dravyanuyoga is achieved through indifference to worldly objects, diminishing attachment and experiences, and worship of the feet of great souls. As self-control (sanyam) increases, Dravyanuyoga is properly realized, and the purity of right faith is its cause. Ultimately, Dravyanuyoga leads to self-control, characterized by complete cessation from all worldly states.