Jine Ki Kala Karm Me Akarm

Here is a comprehensive summary in English of the Jain text "Jine Ki Kala Karm Me Akarm" by Amarmuni, based on the provided PDF excerpt:

The book "Jine Ki Kala Karm Me Akarm" (The Art of Living: Inaction within Action) by Amarmuni emphasizes that life is a continuous journey driven by action, and attempts to halt this movement are misguided. The author critiques philosophical and religious figures in India who advocated for complete inaction, citing the saying, "The python does no work, the bird does no work. Says Das Maluk, Ram is the giver to all." Such philosophies, which encourage idleness and reliance on divine provision, are presented as ultimately unfulfilling and unrealistic.

Amarmuni argues that true nirkarma (inaction or freedom from action) is not a solution to life's problems but an escape from it. He asserts that humans, being part of families and societies, cannot avoid responsibilities. Fleeing to forests or caves does not lead to true inaction. Instead, the true path, as taught by Lord Mahavir, is to remain inactive while performing actions – to act without being attached to the feeling of acting or the results of action. This is the art of living: performing actions externally while remaining internally detached from the sense of doership.

The core issue, according to the text, is not action itself, but bondage to action. This bondage arises from attachment and desire (moha-raag) and aversion (kshobha-dwesh) towards the fruits of actions, whether good or bad. Even performing righteous actions like giving discourses can lead to bondage if one becomes attached to praise or entangled in negativity from criticism. The text echoes Buddhist philosophy, stating that it is not the senses or their objects that bind us, but the desire and aversion that arise from their interaction. True liberation comes from relinquishing these attachments, not the actions themselves. This state of "action in inaction" is akin to the concept of "Nishkam Karma" (desireless action) in the Bhagavad Gita.

The book then contrasts this with the state of "Karm Mein Karm" (Action within Action). This occurs when a person appears outwardly inactive, but their inner world is tumultuous with intense desires and aversions. Despite outward stillness, the mind is actively accumulating karmic bondage. The text provides two stark examples:

1. Prasannachandra Rajarshi: Appears in meditation (inactive), but his mind is a battlefield, leading to severe karmic repercussions.
2. Tandul Matsya (Rice Grain Fish): A tiny fish with a short lifespan that, due to its intense internal desires and envy of larger creatures, accumulates such negative karma that it is reborn in the seventh hell.

These examples illustrate "Manasa Pap" (sin of the mind), where outward composure hides inner turmoil like anger, envy, and greed. This duality of personality is identified as a major problem in modern life. The text stresses that "Karm Mein Karm" is a state of low, base existence, whereas "Akarm Mein Karm" (Inaction with Inner Action/Bondage) is a refined and noble state.

The path to achieving "Karm Mein Akarm" (Action with Inner Inaction/Detachment) lies in renouncing the sense of doership (Kartrutva Buddhi). The ego, the "I" that claims ownership of actions, is seen as the source of conflict and unrest. Just as one must eventually let go of ancestral burdens, one must also release the ego's claims of "I did this, I did that." This inflated sense of self often arises from overestimating one's capabilities. True understanding of one's limitations, realizing the transient nature of life, and recognizing that even great beings like Lord Mahavir cannot alter their lifespan should curb this ego.

We are entitled to perform actions, but not to interfere with their results. The text emphasizes that fortune is a combination of both collective and hidden factors. The example of a wealthy merchant illustrates this: he remained calm whether his ship sank with ten lakhs worth of goods or returned safely with double the profit. His peace stemmed from not claiming doership for the outcomes, viewing himself as merely a cog in the cosmic machinery. He recognized that losses and gains are part of destiny, and one should not be overly swayed by them.

The book concludes by highlighting that the key to overcoming the ego and achieving lasting peace is to recognize oneself as a mere instrument in the grand scheme of things, not the sole doer. The family unit, for instance, is supported by the collective fate of its members, not just one individual. The life philosophy of performing actions while remaining detached from the ego is presented as the true art of living, leading to happiness and tranquility. Modern man is lost because he fails to grasp this fundamental principle.