Jain Bauddh Darshan Me Karmvad

This document, "Jain Bauddh Darshan me Karmvad" (Karma Theory in Jain and Buddhist Philosophy) by Dr. Bhagchandra Jain, explores the parallels and differences in the concept of karma between Jainism and Buddhism. The core argument is that both religions are fundamentally karmic, emphasizing self-reliance and the attainment of liberation through good deeds, independent of any external divine intervention.

Here's a comprehensive summary of the key points discussed:

Core Principles of Karma:

• Self-Reliance and Liberation: Both Jainism and Buddhism advocate for self-reliance and the pursuit of good actions to achieve liberation. This is framed within the context of karmavada, the doctrine of karma.
• Nature of Karma: Karma is understood as actions that bind the soul (in Jainism) or influence the mind (in Buddhism), leading to the cycle of birth, death, and rebirth (samsara).
• Cause of Samsara and Path to Nirvana: The accumulation of karma is the reason for transmigration. Its complete destruction leads to nirvana (liberation).

Similarities in the Conception of Karma:

• Dependence on the Soul/Mind:
  • Jainism: Karma originates from the soul (atma) and is influenced by the mind, speech, and body (triyoga - man, vachan, kaya).
  • Buddhism: Karma is considered chaitasik (mental) and dependent on the chitta (mind/consciousness).
• Tripartite Classification of Actions:
  • Jainism: Karma is influenced by triyoga (mind, speech, body), which are the roots of asrava (influx) and bandha (bondage), as well as samvara (cessation) and nirjara (shedding).
  • Buddhism: Karma is divided into three types: chetana karma (mental karma) and chetayitva karma (bodily and verbal karma), collectively called tridanda. The mental aspect (manodanda) is considered the most significant and potentially harmful.
• Forms of Karma:
  • Jainism: Karma is categorized as krit (done by oneself), karit (done by others), and anumodan (approved by oneself). While all are considered culpable, "krit karma" with mental involvement is deemed more responsible.
  • Buddhism: Karma is also viewed in terms of one's intention and actions.
• Stages of Karma:
  • Buddhism: Karma completion requires four elements: prayoga (intention/desire), mool prayog (initiation of action), mool karmapatha (the path of action, including mental, verbal, and physical manifestations), and prishtha (the residual effects after the action).
• Manifestation of Karma:
  • Buddhism: Distinguishes between vijnapti karma (expression of mind through body and speech) and avijnapti karma (unexpressed actions arising from vijnapti).
  • Jainism: Can be broadly compared to dravyakarma (material karma, like the karmic body) and bhavakarma (mental or intentional karma). Buddhism's vasana (tendencies/impressions) can be linked to dravyakarma, and avijnapti to bhavakarma.
• Centrality of Mental Karma:
  • Jainism: Mental actions (manoyoga) are a significant aspect of karma.
  • Buddhism: Chetanakarma (mental karma) is considered the principal karma, influencing the mind's form and leading to rebirth.
• Mental Deliberation:
  • Buddhism: Introduces yonisho manasikara (appropriate attention/contemplation) and ayonisho manasikara (inappropriate attention). The former leads to right view and merit, while the latter leads to wrong view and demerit.
  • Jainism: This distinction aligns with samyaktva (right faith/view) and mithyatva (wrong faith/view).
• Karma and Afflictions:
  • Jainism: Afflictions like moha (delusion) are central to its concept of mohahaniya karma (delusion-causing karma).
  • Buddhism: Mentions fourteen akushala chaittasikas (unwholesome mental states) like moha, lobha (greed), dwesha (hatred), etc., which are comparable to the various sub-categories of mohahaniya karma in Jainism.
• Significance of Faith/Right View:
  • Both religions emphasize the importance of shraddha (faith/conviction). Jainism calls it samyagdarshana (right faith), and Buddhism refers to it as samma-ditthi (right view). Both highlight the need for correct understanding and belief in principles.

Key Differences and Distinctions:

• The Concept of Soul (Atma):
  • Jainism: Is an atmavadi (soul-affirming) religion, where karma directly affects the eternal soul.
  • Buddhism: Is an anatmavadi (soul-denying) religion, believing in the absence of a permanent, independent self. Karma, therefore, is seen as influencing a continuous stream of consciousness or mental aggregates.
• Specific Karmic Categories: Jainism has specific categories like jnanaavarniya karma (knowledge-obscuring karma) and darshanavarniya karma (perception-obscuring karma) that are not explicitly detailed in Buddhism due to its denial of a permanent soul with innate attributes of knowledge and perception.
• ** प्रदेशबंध (Pradeshbandha) in Jainism:** Jainism has a concept of pradeshbandha (influx of karmic particles) that doesn't have a direct equivalent in Buddhist philosophy.

Conclusion:

Despite the fundamental difference in their stance on the existence of an eternal soul, both Jainism and Buddhism are deeply karmic philosophies. They share a common emphasis on ethical conduct, mental discipline, and the understanding that actions have consequences, leading to liberation from suffering. The author concludes that while the terminology and stylistic expressions differ, the core philosophical pursuit of understanding karma and its role in human existence is fundamentally the same in both traditions. The essay suggests that a comparative study of their definitions would reveal this underlying unity in their thought.