Jain Karm Siddhant Ka Tulnatmaka Adhyayan

Here's a comprehensive summary of the Jain text "Jain Karm Siddhant ka Tulnatmaka Adhyayan" by Sagarmal Jain, based on the provided pages:

Book Title: Jain Karm Siddhant ka Tulnatmaka Adhyayan (A Comparative Study of the Jain Theory of Karma) Author: Dr. Sagarmal Jain Publisher: Rajasthan Prakrit Bharti Sansthan, Jaipur Publication Year: 1982 (Veer Nirvana Samvat 2509)

This book, published as the 21st publication by Rajasthan Prakrit Bharti Sansthan, Jaipur, is a comparative study of the theory of karma as presented in Jainism, Buddhism, and the Bhagavad Gita. Dr. Sagarmal Jain, Director of the Parshvanath Vidyashram Research Institute in Varanasi, authored this work based on his extensive research. The book aims to bridge the gap between different religions by offering an objective and harmonious perspective, promoting social consciousness, tolerance, and coexistence.

Core Themes and Content:

The book systematically explores the Jain theory of karma in comparison with other major Indian philosophical traditions. The key areas covered include:

• The Place of Karma Theory in Ethical Thought: The foundational role of the karma theory in establishing ethical frameworks and ensuring moral adherence in society is highlighted. It's presented as the causal principle for morality, akin to the cause-and-effect principle in science. The idea that present actions are influenced by past karma and influence future actions is emphasized.
• Fundamental Tenets and Implications of Karma Theory:
  • Every action is inevitably linked to its consequence.
  • The person who performs an action is the one who experiences its results.
  • This cycle of karma and its fruition is considered eternal (anadi).
  • The theory implies a connection between karma, rebirth, and the immortality of the soul.
  • It acknowledges the existence of both positive (good) and negative (bad) actions, and the inevitability of their respective fruits.
  • The theory places the cause of all phenomena within the individual's consciousness, not in external factors.
• Origin and Evolution of the Karma Theory: The text traces the origins of the karma theory within Indian thought, attributing its most detailed and systematic development to Jainism. It discusses earlier Vedic concepts like 'Rit' and critiques various deterministic theories like Kalavada (time), Swabhavavada (nature), Niyativada (destiny), Yadrichchhavada (chance), Mahabhutavada (five elements), Prakritivada (nature), and Ishwaravada (God's will) that were prevalent before the systematic articulation of the karma theory. The Upanishadic and later Gita and Buddhist perspectives are then presented as critical responses and developments.
• Meaning of 'Karma' (Action): The book examines the various interpretations of the term 'karma' across different traditions.
  • Jainism: Defines karma broadly, encompassing physical (dravya-karma) and mental/intentional (bhava-karma) aspects. It views karma as subtle physical particles that attach to the soul, obscuring its natural qualities.
  • Buddhism: While acknowledging physical actions, it primarily emphasizes 'chetanā' (consciousness or mental volition) as the core of karma.
  • Bhagavad Gita: Interprets karma as any action performed, including mental resolves, and discusses it within the framework of Varnashrama (caste-based duties). It particularly emphasizes 'Nishkama Karma' (action without attachment to results).
• Material and Immaterial Aspects of Karma: Jainism's unique contribution lies in its materialistic conception of karma as subtle subtle matter (pudgala) that binds the soul. This is contrasted with the more abstract or psychological explanations in other traditions. The book delves into the physical nature of karma-particles and how they interact with the soul.
• The Process of Karma: The text details the various states or phases of karma in Jainism: Bandha (bonding), Sankrama (transition), Udvarta (increase in duration/intensity), Apavarta (decrease), Satta (existence/possession), Udaya (fruition), Udiraṇā (premature fruition), Upashamana (suppression), Nidhitti (unalterable state), and Nikachana (unavoidable state).
• Types of Karma (Good, Bad, Pure):
  • Jainism: Categorizes karma into Íryapatha (pure action, non-binding), Punya-karma (meritorious, good), and Pāpa-karma (demeritorious, bad).
  • Buddhism: Similarly distinguishes between Avyakta/Akṛṣṇa-aśukla karma (pure/neutral), Kuśala/Śukla karma (skillful/good), and Akuśala/Kṛṣṇa karma (unskillful/bad).
  • Bhagavad Gita: Divides karma into Akarma (non-action/pure action), Karma (action, generally good actions), and Vikarma (unskillful/bad actions).
  • The book discusses the basis for judging actions as good or bad, highlighting the importance of intention (bhava/chetana) in Buddhism and Gita, while Jainism considers both intention and the external nature of the act.
• Causes of Karma Bondage: The text elaborates on the causes of karma bondage in Jainism, identifying them as Mithyātva (false belief), Avirati (non-restraint), Pramāda (negligence/lack of vigilance), Kaṣāya (passions like anger, pride, deceit, greed), and Yoga (activity of mind, speech, and body). The Buddhist emphasis on Ignorance (Avidya), Craving (Tṛṣṇā), and other mental states, and the Gita's focus on Desire (Kama), Anger, and Ignorance are also discussed.
• The Eight Karmas (Jainism): A detailed explanation is provided for each of the eight primary karmas in Jainism:
  1. Jñānāvaraṇīya Karma: Obscures knowledge.
  2. Darśanāvaraṇīya Karma: Obscures perception/consciousness.
  3. Vedanīya Karma: Causes feelings of pleasure (sāta) or pain (asāta).
  4. Mohanīya Karma: Causes delusion, confusion, and bondage (darśana moha and cāritra moha).
  5. Āyuṣya Karma: Determines the lifespan and type of birth.
  • Nāma Karma: Determines physical characteristics and personality traits.
  • Gotra Karma: Determines social standing and lineage.
  • Antarāya Karma: Obstructs the ability to give, gain, enjoy, consume, and exercise power. The causes and effects of each of these karmas are discussed.
• Causes of Suffering and Bondage: The common thread across traditions is the role of passions, ignorance, desire, and attachment in perpetuating the cycle of suffering and rebirth.
• The Path to Liberation (Saṃvara and Nirjarā):
  • Saṃvara (Stopping Influx of Karma): The process of preventing new karma from binding to the soul. Jainism emphasizes restraint in mind, speech, and body, and the cultivation of virtues. Buddhism focuses on sense-control and mindfulness. The Gita emphasizes selfless action and devotion.
  • Nirjarā (Shedding Existing Karma): The process of destroying or shedding accumulated karma. Jainism highlights tapas (asceticism, austerity) and spiritual practices for this. Buddhism emphasizes meditation and insight. The Gita points to knowledge, devotion, and selfless action.
  • The book critically compares these paths, noting the common goal of transcending karma.
• Karma and the Problem of Determinism vs. Free Will: The text addresses the apparent contradiction between the deterministic nature of karma and the concept of human free will and moral responsibility. Jainism, in particular, strives for a synthesis, acknowledging the influence of past karma while upholding the soul's capacity for choice and effort.
• Criticisms of Karma Theory and Rebuttals: The book addresses common criticisms leveled against the karma theory, such as its perceived mechanistic nature, its apparent conflict with divine grace, and its inability to explain suffering. The author provides counter-arguments from the Jain perspective and other traditions.
• The Concept of 'Akarma' (Pure Action): The text explores the concept of actions that do not bind the soul, or "pure action," which is considered the ultimate goal. This aligns with concepts like Nishkama Karma in the Gita, pure intention in Buddhism, and the Íryāpathika karma in Jainism performed by enlightened beings.

Key Takeaways:

• Comparative Harmony: The book's primary aim is to demonstrate the underlying harmony and shared ethical principles among Jainism, Buddhism, and the Bhagavad Gita regarding karma, despite differing terminologies and specific doctrines.
• Jainism's Materialistic View of Karma: A significant aspect is Jainism's unique emphasis on karma as subtle physical particles, providing a tangible explanation for karmic bondage.
• The Centrality of Intention: While Jainism acknowledges the external nature of acts, all traditions, to varying degrees, recognize the importance of mental volition and intention in determining the ethical quality and karmic consequence of an action.
• The Path to Liberation: All three traditions prescribe a path of ethical conduct, self-discipline, and spiritual development to overcome karma and achieve liberation (moksha/nirvana).
• The Role of Knowledge and Detachment: The book underscores the significance of right knowledge and detachment from desires and ego in achieving karmic freedom.

This comprehensive study by Dr. Sagarmal Jain offers a valuable resource for understanding the nuanced and comparative aspects of the karma theory, a cornerstone of Indian philosophy and ethics.