Jain Dharm Me Karma Siddhant - Book Summary

Here's a comprehensive summary of the Jain text "Jain Dharm me Karma Siddhant" by Sadhvi Shri Jatankumarishreeji:

This Jain text, "Jain Dharm me Karma Siddhant," authored by Sadhvi Shri Jatankumarishreeji, a disciple of Acharya Shri Tulsi, delves deeply into the fundamental Jain concept of Karma. The author emphasizes that understanding the soul (Atma) is paramount, as it unlocks the knowledge of the world, karma, and actions.

The Core of the Karma Doctrine:

The text begins by illustrating the principle of karma through a compelling analogy of two brothers raised identically but experiencing vastly different fortunes in business. This discrepancy, despite equal resources and effort, is attributed to karma, highlighting that the same action can yield different results due to past karmic influences. The author quotes a verse from "Visheshavashyak Bhashya" to support this, stating that differences in results are not without cause and that karma is the underlying reason.

Karma as a Fundamental Principle:

The text establishes that like the doctrine of the soul, the doctrine of karma is a crucial aspect of Jain philosophy, deeply expounded by Bhagwan Mahavir in his scriptures. Every action (kriya) has a reaction, and karma is the framework that explains these reactions.

Defining Karma:

The author clarifies that while various Indian philosophical schools define karma differently (as action, tendency, passion, or even unseen force), Jainism provides a unique and comprehensive philosophical definition. Karma is defined as "Pudgalas attracted by the soul's activity." When the soul engages in any activity, it attracts subtle material particles (pudgalas) that are suitable for forming karmic matter. These karmic particles (karmavarana) are described as having four senses and infinite properties.

The Role of Leshya and the Nature of Karma:

Since the soul is conscious and pudgala is inert, a medium is required for their connection. This medium is Leshya (a subtle psychic emanation or color). When the soul engages in pure activities, it attracts pure pudgalas, leading to Punya (merit). When engaged in impure activities, it attracts impure pudgalas, leading to Papa (demerit). Theseipunyas and papas are then categorized into Ashta Karma (Eight Types of Karma):

Jnanaavarana (Knowledge-obscuring): Obscures knowledge (considered Papa).
Darshanaavarana (Perception-obscuring): Obscures perception (considered Papa).
Mohaniya (Delusion-causing): Distorts perception and conduct (considered Papa).
Antaraaya (Obstructing): Hinders the soul's power (considered Papa).
Vedaniya (Feeling-producing): Causes pleasure and pain (can be Punya or Papa).
Naama (Name/Body-forming): Leads to auspicious or inauspicious manifestations (can be Punya or Papa).
Gotra (Status/Lineage): Causes association with high or low status (can be Punya or Papa).
Aayushya (Lifespan): Determines auspicious or inauspicious lifespan (can be Punya or Papa).

It is important to note that neither the soul nor the pudgala is inherently Punya or Papa. It is their combination that results in Punya or Papa.

Stages of Karma:

The text elaborates on ten principal stages of karma as described in Jain Agamas, though the number and order may vary based on the perspective of presentation:

Bandha (Bondage): The initial attachment of karmic particles to the soul's infinite spatial points, caused by delusion, vows, negligence, passions, and yoga (activity). This bondage has four aspects:
- Pradesha Bandha: The actual adherence of karmic particles to soul-points.
- Prakriti Bandha: The classification of karmic particles into eight basic types based on their inherent nature.
- Sthiti Bandha: The determination of the duration for which karmic particles remain attached.
- Anubhaaga Bandha: The determination of the intensity or "flavor" of the karmic effect.
Udvartana (Augmentation): The increase in the duration and intensity of karma.
Apavartana (Diminution): The reduction in the duration and intensity of karma. This stage highlights the effectiveness of practices like control of senses, mind, and detachment.
Satta (Existence): The state of karma remaining in the soul during the period it does not manifest its effects (known as the "abundant period"). This is compared to fire hidden within wood.
Udaya (Manifestation/Ripening): When bound karmic particles become capable of producing their effects, their "nisheskas" (particles) begin to manifest. This is of two types:
- Vipakoday: Manifestation where the soul experiences the fruit of the karma (pleasure or pain).
- Pradesoday: Manifestation where the effect is experienced only within the soul's spatial points, without clear pleasure or pain. The text explains that karmic particles, influenced by substance, space, time, and mode, can cause effects on the soul.
Udīraṇā (Anticipated Manifestation): The manifestation of karma before its scheduled time. This is further divided into:
- Dalik Karma: Karma generated by mild passions, which can be shed with less effort (like a bloodstain being washed).
- Nikachit Karma: Karma generated by intense passions, which are difficult to shed (like rust on clothes). In the case of Nikachit karma, the soul remains under the influence of karma, whereas with Dalik karma, the soul can exert effort to alter it.
Sankramaṇā (Transformation): The transformation of similar types of karmic natures into one another. This is the basis of free will (purushartha) in Jainism, allowing for the possibility of changing inauspicious karma into auspicious ones and vice versa. However, this applies to unmanifested karma, not karma already in the "udayavali" (moment of manifestation).
Upashama (Subjugation): The state where the effects of Mohaniya (delusion-causing) karma are completely suppressed, leading to a pause in karmic activity.
Nirjarā (Shedding): The shedding of karma through ascetic practices like penance, austerities, and meditation. This is compared to grass that grows in the rainy season and shrinks in the absence of rain.
Nikachana (Indestructible Attachment): The definite fruition of good karma leading to good results and bad karma leading to bad results. In this state, transformation, augmentation, or diminution of karma does not occur, and free will has no influence. This is compared to a Godrej lock that can only be opened by its specific key.

The Soul-Karma Relationship:

The text addresses the apparent paradox of an abstract soul forming a connection with material karma. It explains that since souls have been in a cycle of birth and death since time immemorial, they have become "somewhat material." The relationship between the soul and karmic pudgalas is thus not impossible. The author emphasizes that just as impure metals can be purified through proper means, the soul and karma can be separated.

The Origin of Suffering:

The text reiterates Bhagwan Mahavir's teaching that suffering is self-created by the soul due to Pramada (negligence or heedlessness). A heedless person acts without proper awareness of their duties, leading to self-harm. The author concludes by comparing karma to poison and nectar, neither of which have consciousness but produce their respective effects on the consumer. Similarly, karmic particles are capable of bestowing pleasure or pain upon the soul without needing an external divine intermediary. The author also draws a parallel with modern science's understanding of atomic energy, suggesting that just as the immense power of atoms can be harnessed, the subtle karmic particles can also produce profound effects. The ultimate message is to gain understanding and to break the bondage of karma.