Jain Karm Siddhant - Book Summary

Here is a comprehensive summary in English of the provided Jain text on the Karman Siddhanta:

Book Title: Jain Karm Siddhant (Jain Karman Philosophy) Author: Sagarmal Jain

This document, "Jain Karm Siddhant: Ek Vishleshan" (Jain Karman Philosophy: An Analysis) by Prof. Sagarmal Jain, provides a detailed exploration of the Jain theory of karma.

1. Origin and Development of Karman Siddhanta: The text begins by tracing the origins of the Karman Siddhanta to humanity's attempts to explain the diversity of creation, individual differences, and the causes of happiness and suffering. It highlights various early philosophical viewpoints that sought to explain these phenomena:

Kalavada (Time Theory): Time is the cause of all changes and differences.
Swabhavavada (Natural Disposition Theory): Everything happens according to the inherent nature of things.
Niyativada (Destiny Theory): All events are predetermined and unalterable.
Yadruchchhavada (Chance Theory): Events occur by chance, with no fixed cause.
Mahabhutavada (Five Great Elements Theory): The universe is a result of the varied combinations of the five great elements.
Prakritivada (Nature Theory): The universe is a play of nature, influenced by three qualities (Gunas).
Ishwaravada (Theism): God is the creator and controller of the universe, and all events are His will.
Purushavada (Human Effort Theory): Individual effort and agency are the primary causes of personal differences and worldly events.

The author argues that the Jain Karman Siddhanta emerged as a synthesis of these ideas, particularly emphasizing the role of Purushavada (individual effort). It posits that while other theories attribute causality to external factors, Jainism places responsibility on the individual's actions. Without this individual responsibility, moral accountability becomes impossible. The Karman Siddhanta asserts that individual happiness and suffering are the direct results of one's own free will and actions. It stands in contrast to the idea of divine grace, emphasizing that even a divine power cannot alter the law of karma.

2. Karman Siddhanta and the Law of Causality: The text draws a parallel between the Karman Siddhanta and the scientific principle of cause and effect. Just as scientific explanations are impossible without causality, ethics becomes meaningless without the Karman principle. Prof. Venkataraman is quoted stating that Karman Siddhanta is the application of cause-and-effect principles to human conduct, believing that everything in the world is governed by laws. Max Müller is cited stating that the belief that no good or bad deed goes without fruit is as fundamental to the moral world as the law of conservation of energy is to the physical world.

A key difference highlighted is that while scientific cause and effect deal with inanimate matter, the Jain Karman Siddhanta focuses on the activities of conscious beings. Therefore, Jain karma is not characterized by absolute determinism but by a combination of determinism and freedom. The fundamental principle is that every good or bad action has a consequence, and the doer of the action is the experiencer of its fruit.

3. Utility of Karman Siddhanta: The practical utility of the Karman Siddhanta lies in fostering faith in morality and attributing personal happiness and suffering to one's own actions, thereby reducing bitterness towards God or other individuals. Its purpose is to explain the cause-and-effect of moral actions and to deter people from performing evil deeds.

4. Jain Karman Siddhanta and Other Philosophies: Historically, the concept of 'Rta' in the Vedas is seen as an early source for the law of karma. While early Vedic literature lacks a clear exposition, the Upanishads also present various viewpoints on karma. Jainism, Buddhism, and Vedic traditions all developed the concept of karma. However, Jainism's detailed analysis of karma is considered unique and profound. While other philosophies have concepts like Rta (Vedic), Apurva (Mimamsa), Adrishta (Nyaya), Maya (Vedanta), and Prakriti (Samkhya), which are related to the bondage and suffering of the soul, karma holds a central position in Jainism. Christian and Islamic religions also acknowledge karma, but their emphasis on divine grace shifts the focus from the law of karma to faith in God. The Shraman tradition, devoid of the concept of a creator God, has a stronger adherence to the Karman doctrine, with Buddhism giving it paramount importance, similar to Jainism. Hinduism places divine order under the law of karma, with God acting as an administrator of karma.

5. Evolutionary Development of Jain Karman Siddhanta: The evolution of Jain Karman Siddhanta is complex. While traditionally considered beginningless, scholars believe it developed over time. The core concepts are found in the earliest Jain Agamas, particularly Acharaanga Sutra, which mentions karma as a cause of bondage, karma as subtle matter, the inflow of karma, and the need to shed karmic bodies. It acknowledges the physical aspect of karma and the possibility of its annihilation. The idea of good and bad karma yielding corresponding fruits is present, with attachment (mamattva) identified as the root cause of bondage, and its abandonment and the cultivation of equanimity as the means of liberation.

The Sutra-krutanga Sutra, slightly later, addresses the possibility of sharing karmic fruits and clearly states that individuals experience the results of their own actions. It distinguishes between actions based on vigilance (pramada) and non-vigilance (apramada), where vigilance means a lack of self-awareness and presence of passions, while non-vigilance implies awakened consciousness and freedom from desires. The Sutra-krutanga also introduces the concepts of Samparayika (passionate actions that bind) and Iryapatha (dispassionate actions that do not bind), providing criteria for distinguishing binding from non-binding karma. Here, vigilance and passions are considered primary causes of bondage, rather than just attachment.

The text traces the causes of bondage: initially attachment (mamattva), then self-forgetfulness or vigilance (pramada), leading to passions (raga-dwesha), and finally to delusion (moha), which is a combination of false belief (mithyatva) and passions. When avirati (non-restraint) and yoga (activity) are added to vigilance, five causes of bondage are recognized. Later texts simplify this, often seeing vigilance as a form of passion.

The classification of karma-prakritis (types of karma) is also significant, with the eight main categories first mentioned in the Rishi Bhashita. Their names are explicitly listed in the Uttaraadhyayana Sutra and Sthananga Sutra. Jainism's detailed analysis of karma, spanning from the 8th century BCE to the 7th century CE, is unparalleled.

6. Meaning of the Word 'Karma': In Jainism, 'karma' has a specific, broader meaning than the general sense of any action. It refers to actions that cause bondage. Unlike Mimamsa (karma as rituals) or Gita (karma as duty according to varna and ashrama), Jain karma encompasses not just the action but also its cause and effect, and the very purpose behind it. Buddhism equates karma with consciousness itself, as the impetus for action. However, Jainism includes the cause (hetu), the action (kriya), and the result of the action (vipaka) in its definition of karma.

Jain philosophers identify two aspects of karma:

Bhava-karma: Mental states like passions (raga, dwesha) and delusion (mithyatva).
Dravya-karma: Subtle material particles (karma-pudgals) that bind the soul. These are the result of Bhava-karma and also act as their cause.

7. Physical Nature of Karma: Jainism posits karma as an independent entity, not merely a conscious action. The bondage of the soul is not solely due to the soul itself but also due to the interaction with karmic particles. Passions like raga-dwesha or delusion (moha) do not arise spontaneously; they are triggered by the ripening of previously bound karmic energies (vipaka). This is a cyclical process where karmic particles influence the soul's passions, and these passions, in turn, lead to the accumulation of new karma.

8. Dravya-karma and Bhava-karma: Dravya-karma refers to the material aspect of karma (karma-varganas), while Bhava-karma represents the soul's mental states (passions, delusions). These two are mutually interdependent, like a seed and a sprout, or a cause and effect, where it's difficult to determine which is primary. Dravya-karma can be considered the "covering" (aavarana) and Bhava-karma the "defect" (dosha) because Dravya-karma obstructs the soul's inherent qualities, and Bhava-karma is the soul's state of impurity.

The interaction between the material (Dravya-karma) and the immaterial (soul, Bhava-karma) is crucial. While Samkhya-Yoga views karma as purely material (Prakriti), and Buddhism sees it as mental (samskara), Jainism emphasizes their interaction as the cause of worldly existence.

9. Mutual Influence of Physical and Non-Physical Aspects: The text explores how the material (karma) affects the non-physical soul. It likens this to how intoxicating substances affect consciousness or how physical stimuli cause sensations of pleasure and pain. Philosophically, it addresses the question of how the subtle soul can be influenced by gross karma. The Jain explanation is that the soul, being connected to karma since beginningless time, is not entirely subtle but is also partially material in its embodied state. Therefore, material karma can influence it. The essence of worldly existence is this real connection between the material and the conscious.

Even in the liberated state, though karma is inert, it doesn't affect the liberated soul. This is because liberated souls are free from passions and attachment, and karmic particles can only corrupt a soul that is impure.

10. The Tradition of Karma and its Results: The cycle of birth and death is driven by the tradition of karma and its results (vipaka). The text grapples with the beginningless or timeless nature of karma and the soul's bondage. If karma is beginningless, it could imply endless bondage, threatening the possibility of liberation. The Jain resolution is that while the process of karma and vipaka is beginningless and endless, individual karma and its effects are beginning-ended. By stopping the inflow of new karma, this cycle can be broken.

11. The Question of Sharing Karmic Fruits (Karmafalsambibhag): Jainism firmly rejects the idea that one person can experience the karma of another, or share their own fruits. While one can be an indirect cause (nimitta) of another's suffering or happiness, the direct experiencer (upadana) is always the doer. This principle prevents the idea of inherited karma or vicarious atonement.

12. Determinacy and Indeterminacy of Karmic Results: Jain karma is categorized into two types:

Niyatavipakki (Determinately Resulting): These karmas will produce their results exactly as bound, often associated with intense passions.
Aniyatavipakki (Indeterminately Resulting): These karmas have less intense passions in their binding and can be altered or even nullified by ascetic practices.

This classification helps Jainism avoid the pitfalls of pure fatalism (Niyativada) and absolute chance (Yadruchchhavada). A partial determinacy of karmic results is considered essential for a meaningful ethical life.

13. Various States of Karma: The text details ten states that karma undergoes between bondage and fruition:

Bandha (Bondage): The initial connection of karmic particles to the soul.
Sankrama (Transformation): A subtler type of karma transforming into another of the same category.
Udvarta (Intensification): Increasing the duration or intensity of a bound karma.
Apavarta (Mitigation): Decreasing the duration or intensity of a bound karma.
Satta (Existence): The state of karma existing but not actively producing its fruit.
Udaya (Fruition): When karma begins to yield its results. This can be Vipaakodaya (actual experience of fruit) or Pradeshaodaya (release of karmic particles without experiencing the fruit).
Udiraṇā (Premature Fruition): Forcing karma to fructify before its scheduled time.
Upashama (Suppression): Temporarily suppressing karma's fruition.
Nidhatti (Non-transmutable, but modifiable): Karma that cannot transform into different types but whose duration/intensity can be modified.
Nikachana (Unalterable and Inevitable): Karma whose duration and intensity are fixed, and must be experienced as bound.

14. Goodness and Badness of Karma (Shubhatva and Ashubhatva): Karma is generally classified into:

Shuddha (Pure/Akarma): Actions that do not cause bondage, often performed with detachment and without passions. These are also called Iryapatha.
Shubha (Auspicious/Punya): Actions that lead to positive results and are considered virtuous.
Ashubha (Inauspicious/Papa): Actions that lead to negative results and are considered sinful.

Ashubha (Papa/Sinful) Karma: Defined as actions that bind the soul, cause its downfall, deplete its powers, and bring about suffering to oneself and others. They are driven by selfishness, hatred, or ignorance. The text lists 18 specific types of sinful actions, including violence, falsehood, theft, lust, greed, anger, pride, deceit, envy, hatred, conflict, accusation, slander, criticism, attachment, aversion, false beliefs, etc.

Punya (Kushala/Virtuous) Karma: Leads to social and material balance, harmony in mind, body, and environment. It can be both a cause of bondage (as it still binds the soul) and a means to liberation. Virtuous actions include compassion, service, charity, and self-discipline. The text lists nine types of virtuous actions, such as giving food, water, shelter, clothing, and mental/verbal/physical acts of kindness and respect.

Criteria for Goodness and Badness: The determination of whether an action is good or bad hinges on two factors: the external nature of the action and the intent of the doer. While Gita and Buddhism prioritize intent, Jainism acknowledges the importance of both. While from the ultimate perspective (nishchaya-naya), intention is paramount, from the practical perspective (vyavahara-naya), the external action also carries significance. A truly ethical person strives to transcend both good and bad karma to achieve a pure state. The presence of attachment (raga) determines the nature of karma: Prashasta-raga (benevolent attachment) leads to Punya, while Aprashasta-raga (malevolent attachment) leads to Papa.

15. Towards Purity (Shuddha): The ultimate goal in Jainism is not just to perform good deeds but to transcend the duality of good and bad to attain a pure state (Shuddha Karma or Akarma). Pure karma is action performed without attachment, hatred, or delusion, motivated solely by duty. Such actions do not create new bondage.

16. The Eight Types of Karma and their Causes: The text details the eight main categories of karma and their respective causes and results:

Jnanaavaraniya (Knowledge-Obscuring): Hinders the soul's innate knowledge. Caused by criticizing, denying, obstructing, envying, disrespecting, or arguing with the learned.
Darshanaavaraniya (Perception-Obscuring): Hinders the soul's perception. Caused by criticizing, promoting false views, obstructing right perspective, or disrespecting the righteous.
Vedaniya (Feeling-Producing): Causes experiences of pleasure and pain. Saata-vedaniya (pleasant) from virtuous actions, and Asaata-vedaniya (unpleasant) from sinful actions.
Mohaniya (Delusion-Producing): Causes delusion and inclination towards unethical conduct. It has two parts: Darshanamoha (delusion about reality) and Charitramoha (delusion about conduct). Caused by passions like anger, pride, deceit, greed, and lack of discrimination.
Ayushya (Lifespan): Determines the duration of life in a particular body. Causes include adherence to vows and principles, or their absence.
Naama (Name/Individuality): Determines the personality and physical characteristics. Caused by simplicity or complexity of body, speech, and mind.
Gotra (Status/Clan): Determines one's social standing and birth into a high or low family. Caused by humility or pride.
Antaraya (Obstruction): Hinders the soul's abilities like charity, gain, enjoyment, and energy. Caused by obstructing others' acts of charity, gain, enjoyment, or energy.

17. Ghatati (Obstructing) and Aghati (Non-Obstructing) Karma:

Ghatati Karma: Jnanaavaraniya, Darshanaavaraniya, Mohaniya, and Antaraya karma. These directly obscure the soul's essential qualities (knowledge, perception, bliss, energy) and are obstacles to liberation. Mohaniya karma is considered the primary obstructing karma.
Aghati Karma: Naam, Gotra, Ayushya, and Vedaniya karma. These do not obstruct the soul's essential qualities but determine its worldly experiences and physical form. They are like burnt seeds, yielding their fruit and then becoming inert.

18. Sarvghati (Completely Obstructing) and Deshghati (Partially Obstructing) Karma: Within Ghatati karma, some types completely obscure a soul quality (Sarvghati), while others only partially obscure it (Deshghati).

19. Liberation from Karma: The text concludes by explaining the path to liberation from karma through Samvara (stopping the inflow of new karma) and Nirjara (shedding existing karma). This is achieved through spiritual practices, detachment, and mindful awareness, particularly by refraining from reacting with passions when experiencing karmic results. The soul's partial freedom lies in its ability to choose not to create new karmic bondage, even when experiencing the results of past karma. By observing karmic fruition with equanimity and detachment (as a witness), one can achieve liberation.

In essence, "Jain Karm Siddhant" by Sagarmal Jain offers a comprehensive and intricate understanding of the Jain doctrine of karma, explaining its origins, evolution, types, mechanisms, and its central role in the path to spiritual liberation.