Jain Darshan Me Karma Siddhant

Here's a comprehensive summary of the provided Jain text, "Jain Darshan me Karma Siddhant" by Nityanandvijay, focusing on the doctrine of Karma:

The text, "Jain Darshan me Karma Siddhant" (The Doctrine of Karma in Jain Philosophy) by Nyasapravar Shri Nityanandvijay Ji, emphasizes the central and crucial role of the Karma doctrine within Jainism. It asserts that while the concept of karma is acknowledged across various philosophical systems globally, Indian philosophies, despite their differences, universally accept the immutability and effectiveness of karma.

The author highlights that renowned thinkers and poets worldwide concur on the principle of karma and its consequences. Shakespeare's quote, "My deeds upon my head," signifies this universal understanding. Similarly, the poet Shilan Mishra, in his 'Shanti Shatakam,' states that no matter where a person flees – into the sky, beyond the horizons, or deep into the ocean – the karma performed in previous lives, both good and bad, will inevitably follow them like a shadow. Jainacharya Shrimad Amitagati also echoes this sentiment, implying that the fruits of one's own actions are experienced, and if the results of others' actions were to be borne, then one's own deeds would be rendered meaningless.

The core Jain tenet presented is that every living being must experience the fruits of their karma. Crucially, Jainism posits that there is no intermediary God as a controller of karma for the purpose of its fruition. The text addresses a common skepticism, particularly among those influenced by materialistic culture, who question why wicked individuals appear happy while virtuous ones suffer. Jain philosophy asserts that the results of karma are indeed inevitable; while there might be delays, it is impossible for karma's effects to be nullified.

The apparent prosperity of a violent person and the poverty of a virtuous individual are explained by Jainism as the result of meritorious karma linked to past sinful actions (papānubandhi punyakarma) in the former, and karmic bonds of sin linked to virtuous actions (punyānubandhi pāpakarma) in the latter. Ultimately, both violence (as an inauspicious act) and virtue (as auspicious) will yield their respective consequences, even if they manifest in a future life.

The text references an inquiry from Ganadhar Gautam Swami to Bhagavan Mahavir Swami, asking about the cause of suffering. Bhagavan Mahavir's response was that suffering is self-created by the soul through negligence (pramāda). When the soul, mistakenly identifying with the body, becomes engrossed in worldly pleasures, it engages in harmful actions like violence and exploitation. This is attributed to profound ignorance. Negligence leads to the soul being tainted by passions like attachment, aversion, anger, pride, deceit, and greed. Therefore, it is essential for the soul to realize its inherent power.

Practices such as right faith (samyaktva), self-study (svādhyāya), good company (satsaṅgati), and pure conduct (śuddha caritra) help to eradicate these negative tendencies, shifting the soul from outward focus to inward introspection. The inward-turning soul, through its pure spiritual practice, can manifest its innate Four Infinite Qualities (ananta catuṣṭaya) – infinite knowledge (ananta jñāna), infinite perception (ananta darśana), infinite bliss (ananta sukha), and infinite energy (ananta vīrya) – and reside in supreme bliss.

The Jain doctrine of karma explicitly rejects fatalism. It asserts that the individual is the architect of their own destiny, with personal effort (puruṣārtha) playing a significant role in this creation. By cultivating virtues like friendship (maitrī), joy in others' virtues (pramoda), compassion (karuṇā), and equanimity (mādhyastha bhāva), and by engaging in righteous actions, the soul can open the doors to its inner self and experience the presence of the compassionate, detached, and supreme soul within the temple of the mind.