Jain Darshan Aur Yoga Darshan Me Karmsiddhant - Book Summary

Here's a comprehensive summary of the Jain text "Jain Darshan aur Yoga Darshan me Karmsiddhant" by Ratnalal Jain, focusing on the comparison of the Karma doctrine in Jainism and Yoga:

The book "Jain Darshan aur Yoga Darshan me Karmsiddhant" by Ratnalal Jain explores the concept of karma, a fundamental principle in Indian philosophy, and compares its understanding in Jainism and Patanjali's Yoga. The author highlights that while various Indian philosophical schools (Nyaya, Sankhya, Vedanta, Vaisheshika, Mimamsa, Buddhism) have their own interpretations of karma, Jainism and Yoga present a unique convergence.

Jain Definition of Karma:

Jainism defines karma as the cause of a soul's actions.
It's a process where, due to causes like delusion (mithyatva) and passions (kashaya), the soul attracts karma-qualifying subtle matter (pudgals) from the surrounding space.
These attracted karmic particles, through the soul's attachment and aversion, become integrated with the soul's very being (atmapradeshas), binding it.
These karmic particles obstruct the soul's inherent qualities and lead to its association with the body, causing transmigration in the cycle of birth and death.
Jainism categorizes karma into eight main types that obscure the soul's natural powers and bind it:
1. Jnanaavarniya (Knowledge-obscuring): Blocks infinite knowledge.
2. Darshanaavarniya (Perception-obscuring): Prevents infinite perception.
3. Mohaniya (Delusion-causing): Hinders the soul's true nature and equanimity.
4. Antaraaya (Obstruction): Prevents the manifestation of infinite energy.
5. Vedaniya (Feeling-producing): Blocks unalloyed happiness.
6. Aayushya (Lifespan-determining): Prevents eternal stability.
7. Naama (Name-determining): Prevents a formless state.
8. Gotra (Status-determining): Prevents the quality of being neither too heavy nor too light.
These eight karmas are further divided into Ghati (destructive) karmas (Jnanaavarniya, Darshanaavarniya, Mohaniya, Antaraaya) which directly harm the soul's innate qualities, and Aghati (non-destructive) karmas (Vedaniya, Aayushya, Naama, Gotra) which do not destroy the soul's primary qualities but affect its physical and experiential aspects.

Yoga Definition of Karma (Karmasaya):

Patanjali's Yoga defines karma in terms of Karmasaya, which are impressions or tendencies of past actions accumulated due to Kleshas (afflictions).
These Karmasayas are responsible for experiences in the present and future lives.
The five Kleshas are the root cause: Avidya (ignorance), Asmita (egoism), Raga (attachment), Dwesha (aversion), and Abhinivesha (clinging to life).
These Kleshas, when ingrained in the mind, give rise to Sakama Karma (action with desire).
The interplay of the gunas (Sattva, Rajas, Tamas) leads to Shubha (auspicious) or Ashubha (inauspicious) karma. The union of Rajas with Sattva leads to knowledge, dharma, and prosperity, while Rajas with Tamas leads to ignorance, unrighteousness, and misery.

Similarities and Differences in Binding Causes:

Bonding: In Jainism, bonding (bandha) is the union of the soul with karmic matter. The soul, through its dispositions and activities, attracts karmic particles. This attachment is further described as bhavabandha (psychic bondage) and dravya bandha (material bondage).
Causes of Bondage in Jainism:
- Yoga: Combined with kashayas (passions), yoga (activity of mind, speech, and body) leads to prakriti bandha (type of karma) and pradesha bandha (extent of karma).
- Kashaya: Passions like anger, pride, deceit, and greed are primary causes of bondage, determining the sthiti bandha (duration) and anubhaga bandha (intensity) of karma.
- Mithyatva, Avirati, Pramada, Kashaya, and Yoga: These five, known as the five Āsravas (inflows), are considered the primary causes of karma bondage.
- Raga and Dwesha: Ultimately, attachment (raga) and aversion (dwesha) are identified as the root seeds of all karmic bondage.
Causes of Bondage in Yoga: The five Kleshas (Avidya, Asmita, Raga, Dwesha, Abhinivesha) are the fundamental causes of bondage and suffering. These Kleshas are likened to the roots of a tree, with Karmasaya being the trunk and the fruits being birth, lifespan, and experiences (Jati, Ayu, Bhoga).

Key Concepts and Their Parallels:

Mithyatva and Avidya:
- Mithyatva (Jainism): Misconception, seeing things as they are not. This includes ten forms of incorrect perception regarding dharma, adharma, ajiva, jiva, sadhu, asadhu, mukta, and amukta.
- Avidya (Yoga): Ignorance, a general characteristic of mistaking something for what it is not. Yoga further defines four types of Avidya: seeing the impermanent as permanent, the impure as pure, suffering as happiness, and the non-self (matter) as self.
Avirati (Jainism): Lack of restraint or renunciation, an unfulfilled desire for worldly pleasures and avoidance of suffering. This is likened to the "id" (adams man) in Freudian psychology.
Kashaya (Jainism): The excitation of passions (Raga and Dwesha) in the soul. These are the seeds of karma. The four primary Kashayas are Anger (Krodha), Pride (Mana), Deceit (Maya), and Greed (Lobha). These are further elaborated with numerous synonyms.
Raga and Dwesha (Yoga): Raga is the attraction towards pleasant experiences, while Dwesha is the aversion towards unpleasant ones. These are fundamental afflictions that bind the soul.

Auspicious and Inauspicious Karma:

Jainism distinguishes between Punya (meritorious/auspicious) and Papa (demeritorious/inauspicious) karma. While Punya leads to favorable circumstances, both are ultimately seen as binding the soul to the cycle of existence.
Yogindu and Acharya Kundakunda emphasize that even Punya karma is not desirable because it leads to temporary pleasures, ego, and further entanglement in the cycle. Both auspicious and inauspicious karmas bind the soul like iron or golden chains.
Yoga philosophy also recognizes the distinction between good and bad karma as determinants of birth, lifespan, and experiences.
The text notes that the eight karmas in Jainism obstruct the soul's eight innate qualities. Punya and Papa are further detailed within the sub-types of these karmas.

Nirjara (Karmic Excretion) and Yoga's Solution:

Nirjara (Jainism): The process of shedding accumulated karma. This is achieved through tapas (austerities), which have twelve aspects (six external and six internal), including fasting, controlled eating, renunciation, contemplation, meditation, etc.
Yoga (Patanjali): The cessation of mental modifications (Chitta Vritti Nirodha). This is achieved through the Ashtanga Yoga (eight limbs): Yama (restraints), Niyama (observances), Asana (posture), Pranayama (breath control), Pratyahara (withdrawal of senses), Dharana (concentration), Dhyana (meditation), and Samadhi (absorption).
Both traditions emphasize ethical conduct (five Mahavratas in Jainism and five Yamas in Yoga) as crucial for spiritual progress.

Liberation (Moksha):

Moksha (Jainism): Achieved through the complete eradication of all karmas, leading to the manifestation of the soul's inherent omniscience (Kevalajnana) and omniperception. This is a state of ultimate liberation.
Kaivalya (Yoga): The ultimate state of liberation, achieved through the cessation of mental modifications and the discrimination between consciousness (Purusha) and intellect (Buddhi). This leads to a state of pure being.

Analogy for Spiritual Practice:

The book concludes with an analogy from Acharya Shri Jinkantisaagar Suri: A boat remains afloat in water, carrying passengers. As long as the water remains outside the boat, it's safe. However, if water begins to enter the boat, it becomes heavy and sinks. Similarly, we live in the world (the water), but the world should not enter our inner being. The "inner world" of attachment and negative emotions is what causes bondage and suffering. The external world is not inherently bad, but our inner disposition towards it determines our spiritual state.

In essence, the book "Jain Darshan aur Yoga Darshan me Karmsiddhant" meticulously details the shared understanding of karma as a binding force caused by inner dispositions and passions in both Jainism and Yoga, while also highlighting their distinct terminologies and classifications of karmic processes and the paths to liberation.