Jain Darshan Me Karm Mimansa - Book Summary

Here's a comprehensive summary of the Jain text "Jain Darshan me Karm Mimansa" by Rajiv Prachandiya, based on the provided pages:

The book "Jain Darshan me Karm Mimansa" (Karm Theory in Jain Philosophy) by Rajiv Prachandiya delves into the intricate workings of karma according to Jainism, explaining its nature, its impact on the soul, and the path to liberation from its bondage.

The text begins by acknowledging the inherent struggles and conflicts within human life, stemming from dualities like hope and despair, reality and illusion, stability and changeability, cruelty and compassion, exploitation and nurturing, equality and inequality, freedom and dependence, inertia and consciousness, and crookedness and simplicity. In this state of mental unrest, the "Karma Siddhanta" (Law of Karma) is presented as a guiding light, illuminating the goal of life and revealing the true nature of the soul as existence-consciousness-bliss. The author notes that various Indian and foreign philosophies, including Vedanta, Gita, Jainism, Buddhism, Nyaya, Vaisheshika, Mimamsa, Sankhya Yoga, and others, discuss karma in their own ways, emphasizing its profound influence on both worldly and spiritual life.

The word "Karma" is derived from the Sanskrit root "kri" meaning "to do." While commonly understood as "work" or "action," in the grammatical sense it refers to the object of an action. In philosophical discourse, it encompasses actions performed through mind, speech, and body, and the resulting impressions. However, Jainism imbues "karma" with a more specific and crucial meaning. Here, karma is defined as the subtle material particles (pudgala skandhas) that bind to the soul, while the passions and emotions arising from these material karmas are termed bhava karma (karmas of disposition).

The Jain understanding of karma is central to its worldview, explaining the diversity of experiences and rebirths that souls undergo. Souls, though identical in their true nature, are found in various states, forms, and destinies (heavenly beings, humans, animals, and hellish beings, across 8.4 million life forms) due to the influence of karma. This binding of karma, an unbroken cycle since time immemorial, leads to suffering and happiness across countless lives. The text highlights that the soul, bound by its past actions, also accumulates new karma. The impact of karma on human life is profound, fostering resilience and a sense of equanimity if one understands that current experiences are the fruits of past deeds.

The mechanism of karma involves the interaction between the soul and subtle karmic particles. Ashrava is the influx of karmic particles towards the soul. Bandha is the actual bonding of these particles with the soul. Samvara is the process that prevents further influx of karmic particles. Nirjara is the method of shedding existing karmic particles, and Moksha (liberation) is the state of being completely free from all karmic bondage. The soul's physical form persists as long as it is entangled with karma.

The text emphasizes that if a soul's intentions and emotions are pure and free from passions like anger, pride, delusion, and greed (kashayas), then even physical actions will not result in karmic bondage. This explains why individuals performing similar actions can experience different karmic consequences, as their underlying intentions differ.

Jainism describes ten states of karma: Bandha (bondage), Utkarsha (enhancement), Apakarshana (diminishment), Satta (existence), Udaya (manifestation), Udīraṇā (premature manifestation), Sankramana (transformation), Upashama (subsidence), Nishpatti (cessation), and Niṣkāma (desirelessness). Bondage is the initial stage, without which other states cannot occur. Bondage itself is categorized into four types based on:

Prakriti Bandha: The nature of karma.
Sthiti Bandha: The duration of the karmic effect.
Anubhaga Bandha: The intensity of the karmic effect.
Pradesha Bandha: The quantity or extent of karmic particles.

Enhancement (Utkarsha) refers to the increase in duration and intensity, while diminishment (Apakarshana) refers to their decrease. Satta is the state of karmas remaining in the soul between bondage and their manifestation. Udaya is the manifestation of karmic fruits, while Udīraṇā is the premature manifestation. Sankramana is the transformation of one type of karma into another similar type, and Upashama is the state where karmas become incapable of manifesting. Nishpatti is the state where karmas cannot be transformed or manifested, and Niṣkāma is the complete absence of enhancement, diminishment, transformation, and premature manifestation.

The text asserts that karmas are the architects of one's destiny, and the fruits experienced are the result of karmic bondage and manifestation. Through processes like Udīraṇā, Sankramana, Utkarsha, and Apakarshana, karmas can be modified and destroyed. This understanding empowers individuals, making them realize they are the creators of their own situations and destiny, responsible for both their bondage and liberation. This fosters self-effort and awakens latent consciousness.

Jainism classifies karma into two main categories: Dravya Karma (material karma), which are the subtle physical particles binding to the soul, and Bhava Karma (dispositional karma), which are the passions and emotions arising from these material karmas. Based on their impact on the soul's nature, karmas are further divided into two primary groups:

Ghati Karma (Destructive Karma): These directly obscure the soul's true nature and include:
- Jnānavarnīya Karma: Obscures the soul's infinite knowledge.
- Darshanāvarnīya Karma: Obscures the soul's infinite perception.
- Mohanīya Karma: Causes delusion and perverts the soul's nature of peace, happiness, and bliss.
- Antarāya Karma: Hinders the manifestation of the soul's inherent capacities and powers.
Aghāti Karma (Non-Destructive Karma): These do not directly attack the soul's essential nature but determine its worldly circumstances and rebirths. They include:
- Nāma Karma: Determines the physical form and characteristics, including the process of birth and death.
- Gotra Karma: Determines the lineage, family, clan, and social status.
- Āyu Karma: Determines the lifespan in different states of existence.
- Vedanīya Karma: Causes experiences of pleasure and pain.

The text also mentions "No Karma" (non-karmic matter), which are the physical manifestations (like the body) that aid the soul in experiencing happiness and sorrow. These are further divided into baddha no karma (bound non-karma, like the physical body) and abaddha no karma (unbound non-karma, like wealth, possessions, family, which are impermanent).

Understanding the nature and power of karma motivates individuals to move from unwholesome to wholesome and ultimately to pure spiritual pursuits. The pursuit of Vitaraagta (freedom from passions) is achieved through the Ratnatraya (three jewels): right faith (Samyak Darshan), right knowledge (Samyak Gyan), and right conduct (Samyak Charitra). Faith provides correct understanding, knowledge grants proper insight into substances, and conduct leads to the cessation of karma.

Upon achieving the three jewels, the soul stops the influx of new karma (Ashrava). Subsequently, previously accumulated karma begins to diminish. Eventually, Mohanīya karma is eradicated, followed by Antarāya, Jnānavarnīya, and Darshanāvarnīya karmas. Finally, the remaining four Aghāti karmas are also destroyed, leading to Nirvana or Moksha, the state of eternal bliss and omniscient knowledge.

Jainism posits that each being is responsible for its own actions and their consequences; no external entity or God dispenses karmic fruits. All souls are equal, independent, and important, not mere fragments of a larger entity. This principle fosters a sense of independence, originality, and self-respect, guiding the soul away from delusion, passions, and unrighteousness towards spirituality, from enjoyment to yoga.

The text concludes by stating that all worldly events and disparities are karma-generated. Criminal tendencies and societal problems are also under the influence of karma. Therefore, a spiritual aspirant focuses on karma-mukti (liberation from karma) by understanding and blocking the "gates" of karma:

Yoga: The connection of mind, speech, and body.
Mithyādarshan: Wrong faith.
Avirati: Non-restraint.
Pramāda: Negligence or carelessness.
Kashāya: Passions (anger, pride, delusion, greed).

To close these gates, the aspirant strives to keep their dispositions pure by engaging in:

Gupti (Restraint): Control over mind, speech, and body.
Samiti (Carefulness): Mindful conduct in all actions, particularly in protecting living beings. This includes careful movement (Irya), truthful and beneficial speech (Bhasha), pure eating (Eshana), careful handling of objects (Adan-Niskhepan), and proper disposal of waste (Pratisthapana).
Dharma (Righteousness): Virtues like forgiveness, humility, honesty, purity, self-control, austerity, non-possession, and chastity are essential for spiritual progress and liberation.
Dvādasha Anuprekshā (Twelve Reflections): Contemplations on the impermanence of the world, the lack of refuge other than the self, the suffering in the cycle of existence, the solitude of the soul, the distinctness of external objects, the impurity of the body, the bondage of karma, the cessation of karma, the shedding of karma, the nature of the universe, the rarity of right faith and knowledge, and the essence of dharma.
Parishaha (Endurance): The capacity to patiently tolerate difficulties and hardships without developing aversion or attachment. Jainism lists twenty-two such trials.

The prevention of karma influx (Ashrava) is achieved through controlling the activities of mind, speech, and body, practicing judicious actions, adhering to virtues like forgiveness, cultivating detachment, practicing tolerance, and following right conduct. Actions performed without mindfulness lead to Ashrava, while those done with awareness lead to Dharma and Samvara.

The first step towards liberation is Samvara, which stops new karma. However, the destruction of existing karma is also crucial. This is achieved through Tapa (Austerity), which is divided into:

Bahya Tapa (External Austerities): Fasting, reducing intake, renouncing tastes, begging for food, limited dwelling, and enduring physical discomfort.
Abhyantara Tapa (Internal Austerities): Humility, service, repentance, self-study, meditation, and contemplation of the self.

While external austerities are visible, both types are important for karmic purification and soul refinement. Through austerity, the soul can transform and shed its karmic load, leading to the cessation of karmic influx and ultimate freedom from the cycle of karma, attaining the state of Siddhahood.

In essence, the book "Jain Darshan me Karm Mimansa" provides a detailed exposition of the Jain theory of karma, explaining how it binds the soul, influences its experiences, and how through diligent practice of ethical conduct, self-discipline, and spiritual knowledge, one can transcend karmic bondage and achieve liberation.