Jain Karm Siddhant Ek Vishleshan - Book Summary

This is a comprehensive summary of the provided text from the Jain text "Jain Karm Siddhant Ek Vishleshan" by Sagarmal Jain, focusing on the concept of Karma in Jainism:

The book "Jain Karm Siddhant Ek Vishleshan" by Sagarmal Jain delves into the philosophical underpinnings and development of the Jain theory of Karma. It begins by exploring the origins of the concept of Karma as an attempt to explain the diversity of creation, individual differences, and the experience of happiness and suffering.

1. Origins and Development of Karma Theory:

The text outlines various pre-Karma philosophical viewpoints that sought to explain existence and individual variations:

Kaalvaad (Time Theory): Everything happens according to time.
Swabhavvaad (Nature Theory): Events are dictated by the inherent nature of things.
Niyativvaad (Destiny Theory): All events are predetermined and unchangeable.
Yadrucchavaad (Chance Theory): Events are purely coincidental, without a fixed cause.
Mahabhootvaad (Five Great Elements Theory): Existence is a result of the diverse combinations of the five great elements.
Prakritivaad (Nature Theory): Worldly diversity is a play of the three Gunas of Prakriti, and human happiness/unhappiness is subject to it.
Ishwarvaad (God Theory): God is the creator and regulator of the universe, and all events are His will.
Purushvaad (Human Effort Theory): Individual effort is the primary cause of differences and events.

The Jain Karma Siddhanta emerged from these attempts at logical explanation, with a significant role played by Purushvaad. It attempts to synthesize the other theories with Purushvaad. The text highlights that most theories, except Purushvaad, attributed causality to external factors, which made it difficult to assign moral responsibility to the individual. If external factors are solely responsible, then humans cannot be morally accountable for their actions, becoming like puppets. The Karma Siddhanta asserts that individuals are responsible for their actions and their consequences, stemming from their own free will. This directly opposes divine grace, asserting that even God cannot alter the law of Karma, which is supreme.

2. Karma and the Law of Causality:

The Karma Siddhanta is presented as being as essential to ethics as the law of causality is to science. Without Karma, ethics would be meaningless. It's viewed as an application of causality to human conduct, implying that everything in the universe operates under a law. Max Müller is quoted stating that the belief that no good or bad deed goes without consequence is akin to the law of conservation of energy in the physical world. A key distinction is made: while scientific causality deals with inanimate matter, Karma Siddhanta deals with conscious beings. Therefore, Karma possesses a blend of certainty and freedom, unlike the absolute determinism of physical causality.

The fundamental acceptance of Karma Siddhanta is that every good or bad action inevitably has an effect or result. The experiencer of this result is the doer of the action, and this tradition of action and result is beginningless.

3. Utility of the Karma Siddhanta:

The practical utility of the Karma Siddhanta lies in its ability to foster faith in morality. By locating the source of happiness and suffering within oneself, it eliminates bitterness towards God and fellow beings. Its purpose is to explain the inevitable fruits of ethical actions, discourage wrongdoings, and guide individuals away from them.

4. Jain Karma Siddhanta and Other Philosophies:

Vedic Influence: The concept of "Ṛta" in the Vedas is seen as an early source of the law of Karma. While early Vedic literature lacks explicit discussions on Karma, "Ṛta" can be interpreted as such.
Indian Traditions: Karma Siddhanta developed in Jain, Buddhist, and Vedic traditions. However, Jainism's detailed analysis of Karma is considered unparalleled.
Comparative Concepts: The text draws parallels between "Karma" in Jainism and concepts like "Ṛta" (Vedic), "Apurva" (Mimamsa), "Adṛṣṭa" (Nyaya), "Maya" (Vedanta), "Prakriti" (Samkhya), and "Avidya/Samskara" (Buddhism), all of which play a crucial role in an individual's bondage and experience of pleasure/pain.
Abrahamic Religions: Christianity and Islam also acknowledge a law of Karma, but their emphasis on divine grace makes faith in God paramount over the strict adherence to Karma.
Shraman Tradition: The Shraman tradition, lacking the concept of a creator God, has a stronger adherence to Karma Siddhanta. Buddhism, like Jainism, considers Karma supreme. Hinduism places divine will under the law of Karma, with God acting as its administrator.

5. Historical Development of Jain Karma Siddhanta:

The exact chronological development of Jain Karma Siddhanta is not simple. While commonly believed to be beginningless like Jainism itself, scholars dispute this. Its development can be traced through Jain Agamas and related literature.

Āchārāṅga Sūtra: The oldest Agama, Āchārāṅga, though not containing a fully developed Karma theory, presents fundamental concepts. It states that Karma leads to bondage, Karma is a form of matter, Karma flows into the soul, and the practitioner must shed Karma. It clearly identifies Karma as the cause of bondage, acknowledges its material aspect, and the possibility of Karma-nirjara (shedding of Karma). The idea of good and bad Karma yielding corresponding results is present, with "mamata" (possessiveness) being the root cause of bondage. Renouncing "mamata" and cultivating equanimity is the path to liberation.
Sūtraprakṛtaṅga Sūtra: This scripture, considered slightly later than Āchārāṅga, addresses the question of whether Karma-fruit distribution is possible. It firmly states that individuals experience the results of their own actions. It distinguishes between Karma and "Akarma" (non-action), where "Akarma" is defined not as inactivity but as absence of "Pramada" (carelessness, lack of self-awareness, attachment) and the presence of "Apramada" (vigilance, self-awareness). The binding nature of an action depends not on the action itself but on the "Pramatta" or "Apramatta" state behind it. It also introduces "Samparāyika" (karmic actions leading to bondage, associated with passions) and "Iryāpathika" (actions free from passions, not binding) actions, establishing a criterion for determining which actions bind and which do not. The core of binding Karma, in the Jain tradition, is identified as "Pramatta" and "Kashaya" (passions), which is a progression from the initial emphasis on "Mamata" in Āchārāṅga.

6. The Nature of Karma:

Material and Mental Aspects: Jain philosophy posits that Karma is not merely a conscious action but also a distinct entity that binds the soul. The cause of soul bondage is not solely the soul itself. The concept of "Dravyakarma" (material Karma) and "Bhavakarma" (mental Karma) is introduced. Dravyakarma refers to the subtle material particles that bind the soul, while Bhavakarma refers to the mental states of the soul, such as passions and ignorance, that attract these material particles. These two are mutually dependent and co-eternal.
Interdependence of Dravyakarma and Bhavakarma: Bhavakarma (mental states) leads to the influx of Dravyakarma (material particles), and Dravyakarma, in turn, influences the mental states. They are intricately linked, like a seed and a tree, with neither being definitively prior.
Karma-Varganas: These are subtle karmic particles that act as material causes, while the soul's passions are the instrumental causes.
Karma as a Bridge: Jain Karma Siddhanta bridges the gap between the material world (Dravyakarma) and consciousness (Bhavakarma). Unlike Samkhya-Yoga (where Prakriti is bound and liberated) or Buddhism (where consciousness is the cause), Jainism sees both material and conscious elements as involved in the cycle of bondage and liberation.

7. The Material Aspect of Karma:

Karma is described as physical and has a tangible aspect that influences our consciousness, akin to how physical stimuli cause emotions. The principle of Karma is that the soul is connected to karmic matter. While the soul is fundamentally immaterial, its connection with karmic matter renders it partially material. The individual's current personality is a combination of body and soul. Until the soul is free from karmic bondage, it cannot be entirely unaffected by physical influences.

8. The Relationship between Soul and Karma-Varganas:

The text addresses the paradox of liberated souls being affected by Karma-Varganas. It clarifies that only when the soul is impure, associated with passions like attachment and aversion, can karmic particles affect it. Liberated souls are unaffected because they are pure and devoid of these passions.

9. The Question of Karma-fruit Distribution (Karma-phal-samvibhaga):

Hindu View: Some Hindu traditions believe that the fruits of actions can be shared by ancestors and descendants, implying a distribution of Karma-fruits.
Buddhist View: Buddhism suggests that only the fruits of meritorious deeds can be distributed, not those of sinful deeds.
Jain View: Jainism strongly refutes the idea of Karma-fruit distribution. Each individual experiences the fruits of their own actions. While one person can be an instrument in another's happiness or sorrow (nimitta karana), the ultimate experiencer and doer (upadana karana) is oneself. Therefore, distribution of Karma-fruits is impossible from the perspective of the ultimate cause.

10. Determinacy and Indeterminacy of Karma-fruits:

Jain Karma Siddhanta categorizes Karma into:

Niyata-Vipaki (Determinately Ripening): These Karmas have a fixed result and must be experienced as bound. They are known as "Nikaachit" if bound with strong passions.
Aniyata-Vipaki (Indeterminately Ripening): These Karmas have a less fixed outcome and can be modified or eradicated through spiritual practices like penance.

The text argues that accepting complete determinism would negate the value of ethical conduct, while complete indeterminacy would render the moral order meaningless. Therefore, partial determinacy is presented as the most logical approach for explaining moral life.

11. Stages of Karma:

The text details various stages of Karma in the soul's journey:

Bandha (Bondage): The establishment of connection between karmic particles and soul-regions due to passions and Yoga (activity).
Sankrama (Transformation): The change of one type of Karma into another of the same class. This capacity increases with the soul's purity.
Udvarta (Augmentation): Increasing the duration or intensity of bound Karma during new bondage.
Apavartana (Diminution): Decreasing the duration or intensity of bound Karma during new bondage.
Satta (Existence): The state of Karma existing but not actively manifesting its results.
Udaya (Manifestation): The stage where Karma begins to yield its fruits. This can be Vipakodaya (manifestation of fruit) or Pradesodaya (shedding of particles without fruit).
Udīraṇā (Premature Ripening): Causing bound Karma to manifest its results before its scheduled time.
Upashamana (Suppression): Temporarily suppressing the capacity of ripening Karma to yield results.
Nidhitti (Indefeasible): Karma that cannot be transformed or transmitted but whose duration and intensity can be modified.
Nikachana (Indelible): Karma whose duration and intensity cannot be altered, and must be experienced in its exact form.

12. Classification of Karma:

By Binding Capacity:
- Iryāpathika (Non-binding): Actions performed without passion, for sustenance, by enlightened individuals.
- Samparāyika (Binding): Actions driven by passions, leading to bondage. This is further divided into:
  - Ashubha (Unwholesome/Sinful): Actions that lead to bondage, degradation, and loss of soul powers.
  - Shubha (Wholesome/Meritorious): Actions that lead to favorable outcomes, spiritual progress, and worldly prosperity.
By Moral Quality (Shubha/Ashubha):
- Shubha (Meritorious): Actions that promote social harmony, balance in mind, body, and environment. They are considered conducive to spiritual development.
- Ashubha (Sinful): Actions that harm oneself or others, driven by selfishness, hatred, or ignorance. These are categorized into 18 types, including violence, falsehood, theft, sensuality, possessiveness, anger, pride, deceit, greed, attachment, hatred, slander, etc.

13. The Basis of Morality (Punishment/Merit):

The text discusses whether the morality of an action is determined by its outward form or the intention of the doer. While some traditions (like Buddhism and the Bhagavad Gita) emphasize intention, Jainism, while valuing intention, also considers the outward form and its impact on society as crucial. The ultimate criterion for ethical behavior is to treat others as oneself.

14. The Eight Types of Karma:

The book details the eight main types of Karma and their causes and effects:

Jñānāvaraṇīya (Knowledge-obscuring): Hinders the soul's capacity for knowledge.
Darshanāvaraṇīya (Perception-obscuring): Hinders the soul's capacity for perception.
Vedanīya (Feeling-producing): Causes pleasant or painful sensations.
Mohanīya (Delusion-producing): Causes delusion, leading to wrong beliefs and behavior. This is considered the primary cause of bondage.
Āyuṣya (Lifespan-determining): Determines the duration of life in a particular body (hellish, animal, human, divine).
Nāma (Body-determining): Shapes the physical form, personality, and characteristics.
Gotra (Status-determining): Determines one's social standing and lineage.
Antarāya (Obstructing): Obstructs the natural capacities of the soul, such as giving, gaining, enjoying, and exerting effort.

15. Ghatī and Aghatī Karma:

Ghātī Karma (Obstructing Karma): These are Jñānāvaraṇīya, Darshanāvaraṇīya, Mohanīya, and Antarāya. They directly obscure the soul's innate qualities like knowledge, perception, bliss, and power. Mohanīya Karma is highlighted as the commander of this army, as its removal leads to the dissipation of other Ghātī Karmas.
Aghātī Karma (Non-obstructing Karma): These are Nāma, Gotra, Āyuṣya, and Vedanīya. They do not directly obscure the soul's essential nature but influence its worldly experiences. They are like burnt seeds, unable to produce new fruit-bearing plants.

16. Liberation (Moksha):

The ultimate goal in Jainism is liberation from the cycle of birth and death, achieved by eradicating Karma. This is accomplished through two primary processes:

Saṃvara (Restraint): Preventing the influx of new Karma by practicing vigilance, controlling passions, and avoiding actions that attract Karma.
Nirjarā (Shedding of Karma): Allowing existing Karma to exhaust its effects by experiencing them with equanimity or through intense spiritual practices like austerities.

The text concludes by emphasizing that while we are subject to the results of past Karma, we have the freedom to choose whether or not to create new Karma. This partial freedom, exercised with self-awareness and detachment, is the path to ultimate liberation.

In essence, the book "Jain Karm Siddhant Ek Vishleshan" provides a detailed and structured exploration of the Jain understanding of Karma, its origins, mechanisms, impact, and the path to overcoming it for spiritual liberation. It highlights the intricate relationship between action, intention, and consequence, emphasizing individual responsibility and the power of conscious effort.