Jain Bauddh Aur Gita Ke Darshan Me Karm Ka Swarup - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain, Bauddh aur Gita ke Darshan me Karm ka Swarup" by Sagarmal Jain, focusing on the concept of Karma across these three philosophies:

Core Concept: Three Types of Karma

The central thesis of the book is that all three philosophies – Jainism, Buddhism, and the Bhagavad Gita – categorize karma into three fundamental types, though the terminology might differ slightly. These categories are presented in a comparative manner:

Pure/Supra-Moral/Non-Action (Akarma): This is karma that does not bind the soul.
- Jainism: Referred to as Iryapthik Karma. It's characterized by being free from passions (rag-dwesh-moh) and is a natural, unattached action undertaken for mere sustenance or in a state of liberation.
- Buddhism: Called Avyakta or Akrsna-A-shukla Karma. It signifies actions that are unmanifested or free from negativity.
- Gita: Known as Akarma. This is action performed without attachment to results, as a duty, or as an offering to the divine.
Good/Moral/Meritorious Karma (Punya Karma): These actions are considered righteous and lead to positive outcomes or merit, though they still involve some degree of bondage.
- Jainism: Punya Karma. These are meritorious actions leading to favorable circumstances and an upward spiritual trajectory.
- Buddhism: Kushala or Shukla Karma. Skillful or white actions that lead to positive consequences.
- Gita: Karma (Kushal Karma) or Sakama Satvik Karma. Righteous actions performed with desire for results or with sattvic qualities.
Bad/Immoral/Sinful Karma (Papa Karma): These are actions that are considered unrighteous and lead to negative outcomes or demerit, binding the soul firmly.
- Jainism: Papa Karma. Actions that lead to bondage, spiritual degradation, and suffering.
- Buddhism: A-kushala or Krishna Karma. Unskillful or black actions that lead to negative consequences.
- Gita: Vikarma. Wrong or inauspicious actions, often driven by desire or ignorance.

Nature and Classification of Karma:

Jainism:
- Definition of Sin (Papa): Anything that binds the soul, causes its downfall, depletes its energies, and causes suffering to oneself or others is considered sin. This includes harmful thoughts and intentions.
- Eighteen Types of Sin: Jainism classifies sin into 18 categories, encompassing violence, falsehood, theft, unchastity, greed, anger, pride, deceit, attachment, aversion, conflict, slander, backbiting, pleasure/displeasure, deceptive falsehood, and wrong beliefs.
- Definition of Merit (Punya): Merit is defined as the reduction of sinful karma and the manifestation of auspicious states. It is something that purifies the soul and aids in spiritual practice. It can be seen as an "favorable wind" for crossing the ocean of existence.
- Two Aspects of Merit: Bhava Punya (mental states and actions that attract good karmic particles) and Dravya Punya (the good karmic particles themselves).
- Nine Types of Merit: Acts of charity like offering food, water, shelter, beds, clothes, good thoughts, good speech, service, and respectful greetings.
Buddhism:
- Ten Types of Sin: Classified into three categories:
  - Bodily (Kayika): Violence, theft, sexual misconduct.
  - Verbal (Vachika): Falsehood, divisive speech, harsh speech, idle chatter.
  - Mental (Manasika): Covetousness, ill will, wrong view.
- Fourteen Unskillful Mental States: Moha (delusion), Ahirika (shamelessness), Anotapaya (fearlessness of sin), Uddhachya (restlessness), Lobha (greed), Ditthi (wrong view), Mana (pride), Dosa (aversion), Issā (envy), Macchariya (miserliness), Kukkucca (remorse), Thīna (sloth), Middha (torpor), Vicikicchā (doubt).
- Merit (Punya): Similar to Jainism, it involves charitable acts like offering necessities and good mental states like faith, diligence, and absence of greed and hatred.
Gita (Bhagavad Gita):
- Karma, Vikarma, Akarma:
  - Karma: Good actions performed with desire for results.
  - Vikarma: All sinful actions performed to fulfill desires, and even good actions performed with desire or negative intention.
  - Akarma: Actions performed without attachment to results, as a duty, or in a state of selfless action.
- Ten Types of Sin (based on Manusmriti): Similar to the Buddhist classification, encompassing bodily, verbal, and mental sins.

Causes of Sin:

Jainism: Primarily identified as Raga (attachment/desire), Dvesha (aversion/hatred), and Moha (delusion/ignorance).
Buddhism: Also identified as Lobha (greed/attachment), Dvesha (aversion), and Moha (delusion).
Gita: Identifies Kama (desire/attachment) and Krodha (anger) as the primary causes.

The Basis of Good and Bad Karma:

A significant discussion revolves around what determines the ethical nature of an action:

Intent vs. External Action: Both Gita and Buddhism emphasize the intention of the doer as the true basis for determining the goodness or badness of an action. Actions done without ego or attachment do not bind, even if they appear severe externally (e.g., a warrior fighting without attachment).
Jain Perspective (Nuanced): While acknowledging the primacy of intention (manovritti) in the ultimate sense, Jainism also considers the external form of the action (bahya swaroop) to be important, especially from a societal and practical perspective. An action that appears harmful externally is still considered problematic, even if the intention is good, as it can be misunderstood or misinterpreted. Jainism adopts a balanced, relativistic approach, valuing both the internal motive and the external action.

Moving from Good/Bad to Pure (Beyond Duality):

All three philosophies agree that the ultimate spiritual goal is to transcend the duality of good and bad karma.

Jainism: The ultimate aim is to move from bad karma to good karma, and then from good karma to pure karma (Iryapthik Karma), which is free from bondage. Both good and bad karma are considered bondage, like golden and iron chains. While good karma can aid in purifying oneself from bad karma, the ultimate state is to be free from both.
Buddhism: The goal is to rise above both merit and demerit, achieving a state of peace and liberation from the cycle of birth and death.
Gita: The path to liberation involves offering all actions, good or bad, to the divine without attachment. True liberation is achieved by transcending the fruits of both auspicious and inauspicious actions.

Pure Karma (Akarma) in Detail:

The text delves into the nature of "akarma" or non-binding action:

Core Principle: Akarma is not inaction, but action performed without attachment, ego, or desire for results.
Jainism: Iryapthik Karma are actions performed by the enlightened, free from passions, and are not binding. This includes essential bodily actions and actions for public welfare or self-purification without attachment.
Buddhism: Anupachita or Avyakta Karma are actions that do not mature into results and do not bind. This includes unintentional actions, accidental actions, and actions performed with regret or renunciation of sin.
Gita: Akarma is selfless action, performed as a duty, without desire for the outcome, or as an offering to the divine. It is the action of a person whose senses are controlled and who is established in the Self.

Key Parallels and Distinctions:

Emphasis on Intention: A strong parallel exists across all three traditions regarding the importance of internal intention and the absence of attachment/desire in determining whether an action binds.
Societal vs. Personal Ethics: While personal liberation focuses on transcending duality, the classification of actions as "good" or "bad" often takes a societal perspective, emphasizing welfare and non-harm to others.
Akarma is Not Inaction: A crucial point is that akarma is not about renouncing all activity but about transforming the nature of the activity through detachment and right intention.

Conclusion:

The book effectively demonstrates that while Jainism, Buddhism, and the Bhagavad Gita use different terminologies, their core understanding of karma converges. They all recognize the categories of binding and non-binding actions, the role of intention, and the ultimate goal of transcending the duality of good and bad karma to achieve spiritual liberation. The essence of liberation lies in performing actions without attachment, ego, and desire, thereby transforming potentially binding actions into non-binding ones.