Jain Darm Me Karmsiddhant Ek Anushilan

Comprehensive Summary of "Jain Darm Me Karmsiddhant Ek Anushilan"

This comprehensive PhD thesis, authored by Sadhvi Bhaktisheelashreeji and guided by Dr. Kanchan V. Mande, delves into the fundamental concept of the Karmasiddhi (Law of Karma) within Jainism. The work, published in Sanskrit Prakrit Bhasha Vibhag, Pune University in 2009, undertakes a meticulous analysis of this core Jain philosophical tenet.

The thesis is structured into seven key chapters, each exploring a distinct facet of the Karmasiddhi:

Chapter 1: The Fundamental Texts of the Karma Theory: Agam Vangmaya

This foundational chapter lays the groundwork by exploring the significance of human life and religion, the role of spirituality, and the confluence of Vedic and Shraman cultures in shaping Indian civilization. It provides a historical overview of Jainism, highlighting its universality and ultimate goal of eternal peace. The text details the cyclical nature of time (Kalchakra), the six periods of progress (Utsarpini) and decline (Avasarpini) in each era, and the crucial role of Tirthankaras and their teachings contained within the Agam literature. The chapter meticulously introduces the 32 Agam texts, including Angas, Upangas, Moolasutras, Chhedasutras, and Prakirnakas, outlining their linguistic origins and content. It also touches upon the commentary literature (Niyukti, Bhashya, Churni, Tika) and provides an introduction to the Shvetambara and Digambara traditions, mentioning key Digambara texts like Shatkhandagama and Kashayapahud.

Chapter 2: The Existence of the Soul: The Precursor to the Existence of Karma

This chapter establishes the philosophical basis for the Law of Karma by first proving the existence of the soul (Atma). It addresses the soul's inherent qualities like consciousness, its two states (worldly and liberated), and the foundational role of past and present actions (karma) in shaping an individual's journey. The text explores the concept of reincarnation (Punarjanma) and its acceptance across various Indian philosophical schools (Vedic, Buddhist, Nyaya-Vaisheshika, Sankhya, Mimamsa, Yoga) and even references Western philosophical thought on the subject. It also discusses the phenomenon of remembering past lives, spiritual guidance from unseen entities, and the telekinetic existence inferred from photographs, all as evidence supporting the existence of the soul and the continuity of karmic influence. The chapter concludes by highlighting the utility of the reincarnation theory in understanding the diversity of the world and the implications of karma's pervasiveness from the beginning to the end of existence.

Chapter 3: Historical Review of Karma Theory

This chapter provides a historical and philosophical examination of the Karma theory. It argues that attaining divinity (Paramatma) is impossible without breaking the cycle of karma. The chapter traces the origin of karma theory, attributing its initial propagation to Lord Rishabhdev, the first Tirthankara, who inspired a life of purpose and righteousness leading to karmic liberation. It delves into the reasons and timing of karma theory's emergence, the role of Tirthankaras in establishing it in their respective eras, and the resolutions offered to the Ganadharas' doubts regarding karma. The text analyzes the concept of 'Panchakaran' (five causes) and their coordinated role in achieving liberation, the various meanings and forms of the word 'karma,' and the overarching dominion of karma in Jain philosophy. It elucidates the process of karma formation through the interaction of pudgala (matter) with soul's passions (Yoga and Kashaya), distinguishing between 'Bhava Karma' (mental actions) and 'Dravya Karma' (material karmas), and exploring the cause-and-effect chain between them.

Chapter 4: The Vast Form of Karma: The System of Karmic Bondage

This chapter offers a detailed exposition of the eight principal karmas (Ashtakarma) and their classification. It explains their sequential manifestation and elaborates on their characteristics. The text provides a comprehensive analysis of each karma:

• Jnanaavaraniya Karma (Knowledge-obscuring karma): Its nature, effects, and sub-types, along with causes and remedies.
• Darshanavaraniya Karma (Perception-obscuring karma): Its six types, effects, and the reasons for binding.
• Vedaniya Karma (Feeling-producing karma): Its division into pleasant (Sata) and unpleasant (Asata) experiences, causes for binding, and effects.
• Mohaniya Karma (Delusion-producing karma): Its intricate structure, including Darshan Mohaniya (perception-deluding) and Charitra Mohaniya (conduct-deluding) sub-types, with a focus on Kashayas and Nokashayas. The chapter outlines the six causes for Mohaniya karma bondage and its five modes of experience.
• Ayushya Karma (Age-determining karma): Its formation, types, and effects.
• Nama Karma (Name-producing karma): Its nature, formation, and the 28 resulting effects.
• Gotra Karma (Status-determining karma): Its sixteen types and their manifestations.
• Antaraaya Karma (Obstructing karma): Its five types, causes of bondage, and modes of experience. The chapter also discusses ten reasons for the variability of karmic bondage and the fundamental cause of bondage being attachment and aversion (Raga-Dvesha).

Chapter 5: The Process of Karma

This chapter delves into the intricate process of karma and its impact on the soul. It highlights how karmic matter enslutes the soul, positioning karma as the ultimate adversary that even the Tirthankaras, as karma conquerors, must overcome. The text explains the etymological meaning of karmic bondage and the cyclical nature of the soul's involvement with the body and karma. It clarifies when the soul is independent and when it becomes dependent, emphasizing that karma influences the soul's sukha-dukkha (happiness-sorrow). The chapter asserts the soul's inherent independence and its ability to transcend karmic bondage through self-effort and spiritual practice. It explores the philosophical debate on whether karma is tangible (Murt) or intangible (Amurt), citing Jain scriptures that affirm its tangible (pudgala) nature. The text distinguishes between Karma (action), Vikarma (wrongful action), and Akarma (action without karmic consequence), examining the subtle differences and similarities across various traditions like Bhagavad Gita and Buddhism. It categorizes karma into auspicious (Shubh), inauspicious (Ashubh), and pure (Shuddh) forms, analyzing the basis for this classification from Vedic and Jain perspectives.

Chapter 6: Complete Liberation from Karma: Moksha

This pivotal chapter focuses on the ultimate goal of Jainism: Moksha (liberation from karma). It explains how karma enters the soul (Asrava), defining its characteristics and categories like Punya Asrava (meritorious influx) and Papa Asrava (demeritorious influx), and Dravya Asrava (material influx) and Bhava Asrava (mental influx). It elaborates on the five types of Asrava: Mithyatva (false belief), Avrata (vows), Pramada (negligence), Kashaya (passions), and Yoga (activities of mind, speech, and body). The chapter then introduces Samvara (restraint) as the means to curb Asrava, detailing its definition, its significance as the highway to Moksha, and its components like Samyaktva (right faith). It explores the five transgressions of Samyaktva, its various classifications, Virati (renunciation), Apramada (vigilance), Akshaya (freedom from passions), and Ayoga (cessation of activities). The chapter clearly delineates the difference between Asrava and Samvara, outlines methods for achieving NirAsrava (freedom from influx), and stresses the importance of Samvara. Finally, it defines Nirjara (shedding of karma), its two types, twelve categories, the significance of Tapas (asceticism), the nature of Bandha (bondage) with its two divisions (Dravya Bandha and Bhava Bandha) and four types, the ultimate state of complete liberation from karma, the nature of Moksha, the means to attain it, its characteristics, and its interpretation in various philosophical schools, particularly within Jainism, distinguishing between Dravya Moksha and Bhava Moksha. It concludes by outlining the sequence of karma annihilation and the resultant fruits of Moksha, emphasizing Samyaktva as the initial step towards liberation.

Chapter 7: Conclusion

The concluding chapter summarizes the entire research, reflecting on the critical analysis of the Karma theory in Jainism. It reiterates the importance of understanding the Karma theory for spiritual awakening and self-realization, emphasizing the interconnectedness of karma, spiritual discipline, and the pursuit of Moksha. The thesis underscores the vital role of Jain Agam literature as the primary source for understanding the Karma doctrine and its profound implications for human existence. The author expresses gratitude to all who contributed to the research, highlighting the guidance received and the support from various individuals and institutions.

In essence, "Jain Darm Me Karmsiddhant Ek Anushilan" is a scholarly exploration that meticulously unravels the complexities of the Law of Karma in Jainism, tracing its scriptural foundations, philosophical underpinnings, historical development, and practical application for achieving spiritual liberation. It presents a comprehensive and well-researched perspective on this cornerstone of Jain philosophy.