Jaisi Karni Vaisi Bharni Par Ek Tippani - Book Summary

Here's a comprehensive summary of the Jain text "जैसी करनी वैसी भरनी" पर एक टिप्पणी (A Commentary on "As You Sow, So Shall You Reap") by Dr. Rajendraswarup Bhatnagar:

The article delves into the commonly held belief, "As you sow, so shall you reap" (जैसी करनी वैसी भरनी), and explores the discrepancies between this maxim and everyday experience. While many people believe in this principle, their experiences often suggest otherwise.

The Problem of Discrepancy:

Lack of Empirical Evidence: The author acknowledges that many people observe violations of this principle. If experience doesn't confirm it, why should it be considered true?
The Idea of a Retributive System: One possible explanation is that this belief signifies a retributive system that operates even when human systems fail. However, the author questions how such a system is confirmed, as cries for help often go unheard.
Literary and Mythological Examples: While scriptures and literature offer examples that support the consistency of action and consequence, their historical accuracy is debatable. These examples might represent human desires rather than guaranteed realities.
Human Desire vs. Guarantee: The author suggests that while we wish for this consistency, there's no guarantee it will happen. Even if consistency is observed occasionally, it doesn't prove its inevitability, which can only be established if exceptions are impossible.

The Paradox of Belief:

Despite contradictory experiences, the principle of "as you sow, so shall you reap" still seems intuitively reasonable to the intellect. This is attributed to two factors:

The Principle of Cause and Effect: The intellect demands a cause-and-effect relationship in events. A world without such connections would be incomprehensible and devoid of expectations for the future. Human behavior largely relies on the expectation of interconnectedness between events, understood as cause and effect. Both knowledge and action depend on this order and organization.
The Life Cycle of an Action: The author questions the separation of an action (karma) from its consequence. They propose that the entire process, from intention to realization, is part of the "life cycle of an action." This includes desire, resolve, effort, and the eventual outcome (achievement or non-achievement of the goal). In this view, the outcome is integral to the action itself.

Challenges in Understanding Karma and Consequence:

The author then explores the complexities and potential misunderstandings surrounding karma and its fruits:

Distinguishing Action, Consequence, and Fruit: A critical difficulty arises in understanding the relationship between action, consequence, and "fruit" (phal).
- Example: If person 'A' kills person 'B' with a knife, 'A' is caught and imprisoned. Killing and death can be seen as cause and effect, or process and outcome. However, 'B's death is not 'A's "fruit." 'A's punishment is considered the fruit.
- Differing Intentions and Outcomes: 'A' might have intended only to injure 'B' or express anger, not to kill. 'A's expectation of a fruit might have been that 'B' would recognize his strength. The injury to 'B', the loss of his life, and the recognition of 'A's strength are not the same for 'B'.
- The Problem of Uninvolved Parties: The author questions what "fruit" 'A's wife and children receive. They become associated with a murderer, facing financial hardship and impacting their upbringing. Similarly, the family of the victim faces consequences. These "other parties" cast doubt on the simple consistency of karma and its fruit.
Social Interpretation and Complexity: The article highlights how interpreting events within a social context introduces complexities. The meaning assigned to outcomes depends on the observer's perspective, cultural values, and ideals.
The Inadequacy of a Simple Chain: Viewing karma as a simple chain of events (desire, resolve, effort, outcome) is an oversimplification that ignores crucial aspects.
- The Nature of Desire: Desire itself is a result, influenced by factors like inherent nature, stimuli, societal context, and environment.
- The Context of Effort: Effort involves not just physical movement but also underlying conditions like gravity, time, place, the body's health, training, practice, and social/cultural influences.
- The Subjectivity of Outcome: The naming of an outcome is dependent on the observer and their perspective.

Two Perspectives on Karma:

The author identifies two fundamental ways of viewing karma, each serving different needs:

Karma as a Simple Chain (Focus on Individual Responsibility):
- Purpose: To establish individual responsibility and maintain the justice system (punishment and law).
- Assumption: The individual is a capable agent who could have chosen differently. The focus is on the initial intention or motivation.
- Outcome: Based on set rules, the individual is held accountable and punished.
Karma as a Complex System (Focus on Understanding and Reconciliation):
- Purpose: To understand karma and address inconsistencies.
- Approach: Shifts from an individualistic to a collective perspective, considering factors like inherent nature, habits, immediate circumstances, cultural environment, and more.
- Addressing Inconsistencies: This perspective leads to concepts like reincarnation and unseen karmic accounts to explain apparent inconsistencies. The underlying belief is in a just and ordered system that maintains righteousness and truth. If humans fail to uphold this order, a higher divine system intervenes.

The Role of Social Structure:

The article emphasizes that the consistency of karma is deeply intertwined with social structure.

The Mahabharata Example: The author cites the Mahabharata, highlighting the interconnectedness of the king, the state, and natural phenomena. The king's duty extends beyond punishment to protecting all classes and ensuring the harmonious functioning of society. Any disruption in this order can lead to natural irregularities.
Interdependence of Individual and Society: Individual welfare and social structure are inseparable. Kings and deities are seen as protectors of this structure.
The Challenge of Social Disruption: The question arises: how does social disintegration begin? The author uses the Mahabharata to illustrate that the question of karmic consistency is linked to social structure.

Conclusion:

The author concludes that dissatisfaction with karmic consistency stems from two incorrect assumptions:

Viewing karma as a simple, linear chain with a defined beginning and end.
Treating this chain as an example of a cause-and-effect chain where a direct, definite relationship is assumed between two events.

Both assumptions are deemed inappropriate. Action and fruit are not the same. The necessities and conditions surrounding an action compel us to view it as part of a complex system.

The article stresses the importance of distinguishing between essential actions (those related to the present, unavoidable, with available means, and not causing harm) and non-essential actions. To achieve one's goals, one must abandon non-essential actions and fulfill essential ones. Therefore, everyone is obligated to renounce unnecessary actions and perform necessary ones.