Karm Ane Punarjanma - Book Summary

Here's a comprehensive summary of the provided Jain text, "Karm ane Punarjanma" by Nagin J Shah, focusing on its key arguments and explanations regarding karma and rebirth:

The book "Karm ane Punarjanma" (Karma and Rebirth) by Nagin J Shah explores the fundamental Indian concept of karma and its inseparable connection to the cycle of rebirth. The core argument is that the law of cause and effect, prevalent in the physical world, also governs the moral and spiritual realms. This is known as the Law of Karma, meaning every action has a consequence, encapsulated by the principle "As you sow, so shall you reap."

The Nature of Karma and Rebirth:

Unpredictability of Karma: The text acknowledges the difficulty in understanding the intricate workings of karma, which can seem capricious. It points out instances where virtuous individuals suffer while the wicked prosper in this life, leading to questions about the validity of the karma doctrine.
The Inevitability of Results: The answer provided is that the results of actions, whether good or bad, are inevitable. If not in this life, then in subsequent lives.
Proof of Rebirth: To support the karma doctrine, the text asserts the necessity of proving rebirth. It offers two primary lines of evidence:
- Innate Fears in Infants: Newborn babies exhibiting fear and distress at the sight of frightening objects are cited. This fear is attributed to the memory of past suffering (samskaras) that cannot arise without prior experience, and since a newborn has no prior experience in this life, the suffering must have occurred in a previous birth.
- Jatismaran (Recollection of Past Lives): Some individuals recall details of their previous lives. This phenomenon, known as Jatismaran, directly validates the concept of past births, and by extension, rebirth.

Karma and Rebirth in Ancient Indian Thought:

The text traces the concept of karma and rebirth through various Indian philosophical and religious traditions:

Vedic Period: The Rigveda (10.16.3) is mentioned for its subtle hints, suggesting the eyes of the deceased go to the sun, and the soul to the wind. It also refers to the soul going to earth, heaven, water, or plants according to its "dharma" (actions), suggesting rebirth in various forms, including plant and elemental life, which aligns with Jain concepts.
Upanishads:
- The Kathopanishad uses the analogy of grains growing, dying, and reappearing to illustrate human birth, death, and rebirth.
- The Brihadaranyakopanishad (4.4.1-2) states that upon death, the soul departs the body, followed by its knowledge, karma, and past experiences. It further uses the metaphor of a caterpillar moving from one blade of grass to another to explain the soul's transition to a new body.
- The Upanishads emphasize that individuals are reborn into different life forms based on their actions and knowledge. The Brihadaranyakopanishad (4.4.5) clearly states that one becomes what one does – good deeds lead to a good being, and sinful deeds lead to a sinner. The Chandogya Upanishad (5.10.7) connects one's conduct to the nature of their rebirth, with good conduct leading to auspicious births and bad conduct leading to unfortunate births.
Bhagavad Gita: The Gita strongly affirms past and rebirth, stating that birth and death are cyclical (2.27) and that the soul, being eternal, sheds old bodies like worn-out clothes for new ones (2.18, 2.22). Krishna's statement about his and Arjuna's many past lives (4.5) further reinforces this.
- Karma Yoga: The Gita stresses that one cannot remain without action (3.5) and that bondage arises not from karma itself, but from attachment to the fruits of karma. Those who act without attachment to results are freed from the cycle of birth (2.51). The Gita advocates for performing duties without attachment to success or failure (2.47).
- Types of Karma: The Gita categorizes karma into three types:
  - Karma: Action performed with a desire for results (punya karma - meritorious karma).
  - Akarma: Action performed without desire for results (which is not meritorious or sinful).
  - Vikarma: Sinful action performed with attachment and aversion (pap karma - sinful karma).
  - "Akarma" is considered binding-free due to the absence of ego, attachment, and aversion, even though action is involved.
- God's Non-Intervention: The text clarifies that karma operates naturally without divine intervention. God neither compels actions, creates karma, nor links karma with its results. God also does not accept anyone's sin or merit.
Buddhism:
- Karma as the Foundation: The concept of karma is the bedrock of Buddha's ethical idealism. The cycle of dependent origination (Pratītyasamutpāda) and the Wheel of Life (Bhavachakra) are driven by the law of karma.
- Past Life Recollection: The Buddha recalled his past lives and observed beings transmigrating into different life forms according to their karma. He had knowledge of which animal would be born into which womb based on its karma.
- Karma and Inequality: Buddhism explains the disparities in intelligence, wealth, and lifespan by karma, stating that karma makes beings inferior or superior. Actions like violence, anger, envy, greed, and pride lead to unfortunate destinations or inferior births.
- Types of Meritorious Karma:
  - Sasrava Kusala Karma: Meritorious actions that provide temporary relief from suffering.
  - Nirasrava Kusala Karma: Meritorious actions that provide permanent relief and lead to Nirvana (cessation of suffering).
- Karma Categories in Abhidharmakosha: Karma is classified into four types: Krishna (unwholesome), Shukla (meritorious, with outflows), Shuklakrishna (mixed), and Ashukla-akrishn (meritless/sinless, without outflows).
- Mental Karma as Primary: Karma is primarily mental (manasika), as physical (kayika) and verbal (vachika) actions are driven by mental intent (ashaya). The moral quality of an action depends on the intention behind it.
- Krita and Upachita Karma: Karma is also categorized into "krita" (performed) and "upachita" (accumulated). While not all performed karma yields results, intentional actions do. Regret after committing a sin can mitigate its results. The text also mentions that confession, adherence to vows, and seeking refuge in enlightened beings can reduce or negate the effects of sinful karma.
- Karma and Desire: The strength of karma is linked to desire (trishna). Actions performed without desire do not bind the doer.
Patanjali Yoga Darshan:
- Rebirth and Samskaras: Yoga philosophy accepts rebirth and proves past lives through the observation of samskaras (imprints) in the mind. Samyama (concentration) on samskaras can lead to knowledge of past lives.
- Classification of Karma Samskaras: Similar to Buddhism, Yoga classifies karma samskaras into Krishna, Shukla-krishna, Shukla, and Ashukla-akrishn, based on the nature of the actions and the intention behind them.
- Kleshas as the Root of Bondage: Attachment and aversion (kleshas) are identified as the root cause of karma and the cycle of rebirth.
- Types of Karma based on Outcome: Karma is divided into "drishtajanma-vedaniya" (yielding results in this life) and "adrishtajanma-vedaniya" (yielding results in future lives).
- Three Fruits of Karma: Karma yields three types of results: Jati (birth), Ayus (lifespan), and Bhoga (experience of pleasure and pain).
- Destiny vs. Free Will: The text addresses the debate on destiny versus free will. While past karma influences one's circumstances, mind, body, and environment, how one utilizes these factors and reacts to situations is a matter of individual choice and effort. The text emphasizes that individuals have the power to mitigate or destroy the effects of past karma.
Nyaya-Vaisheshika Philosophy:
- Eternal Soul and Rebirth: These schools consider the soul to be eternal, existing before birth and after death, thus accepting past lives and rebirth.
- Evidence for Past Lives: Similar to other traditions, they cite infant's smiles as evidence of past experiences and samskaras.
- The Role of Samskaras: The awakening of samskaras determines memory and inclination. Only those samskaras that are activated by specific causes (like the circumstances of a new birth) manifest.
- Adrishta (Unseen Potency): The results of karma, particularly those that manifest in future lives, are explained through the concept of "Adrishta" – an unseen potency generated by actions, residing in the soul, which acts as a link between action and its result.
- God's Role: The Nyaya Sutras debate God's role in karma. While some schools suggest God is the cause of karma's results (4.1.19), others argue that without action, there are no results (4.1.20). Gautama's conclusion (4.1.21) is that God is the teacher and guide who reveals the fixed relationship between karma and its results, but not a direct agent of action or reward. Later Nyaya-Vaisheshika thinkers conceived of a creator God who dispenses fruits according to karma.
Mimamsa Philosophy:
- Karma and Apurva: Mimamsa accepts the soul's eternality and rebirth. Actions (karma) produce an unseen potency called "Apurva," which acts as a mediator between the action and its result, manifesting later.
Jain Philosophy:
- Karma as Subtle Matter: Jainism uniquely defines karma as subtle, material particles (pudgala) that attach to the soul through mental, verbal, and physical activities. These karmic particles have colors that influence the soul's state.
- The Eight Karmas: Jainism elaborates on eight primary types of karma that affect the soul: Jnana-avaraniya (knowledge-obscuring), Darshana-avaraniya (perception-obscuring), Vedaniya (feeling), Mohaniya (delusion), Ayushya (lifespan), Nama (body-determining), Gotra (lineage-determining), and Antaraya (obstruction).
- Ten Stages of Karma: Karma undergoes ten stages of transformation, including Bandha (bondage), Satta (dormancy), Udaya (manifestation), Udīraṇā (premature manifestation), Saṅkramaṇa (transformation), Uddvartana/Apavartana (increase/decrease in duration/intensity), Upashamana (suppression), Nidhatti (unchangeable state), and Nikachana (irreversible state).
- Soul's Agency: Jainism emphasizes the soul's agency in its relationship with karma. The soul is not a slave to karma; it can influence karma's intensity, duration, and manifestation through effort (purushartha), penance (tapa), and discipline.
- Kashayas as the Root Cause: Similar to other traditions, Jainism identifies passions (kashayas – anger, pride, deceit, greed) as the primary cause of karmic bondage.
- Bondage Types: Jainism distinguishes between Sampraayika Karma (bondage with passions) and Irryaapthika Karma (bondage without passions).
- Path to Liberation: Liberation (Moksha) is achieved by stopping the influx of new karma (Sanvara) and eradicating existing karma (Nirjara) through practices like vows, self-restraint, meditation, and penance.

Key Takeaways and Rebuttals:

The book concludes by addressing common criticisms of the karma doctrine, such as it leading to fatalism, despair, and inaction. It argues that:

Karma Fosters Hope and Effort: The karma doctrine does not negate free will or the importance of effort. It provides a framework for understanding suffering and motivates individuals to act virtuously, knowing their actions will yield appropriate results.
Knowledge is Cumulative: Efforts made in this life are not lost upon death; the accumulated knowledge and spiritual progress carry over to the next life, encouraging continuous spiritual growth.
The Significance of the Karma Theory: Citing Dr. Max Müller, the text highlights the profound impact of the karma theory in providing solace, encouraging resilience in the face of suffering, and promoting ethical conduct.
Karma and Omniscience: The text also touches upon the potential conflict between karma and omniscience, suggesting that a rigid interpretation of omniscience as predetermined destiny might contradict the principles of karma and free will.

In essence, "Karm ane Punarjanma" presents a comprehensive overview of the karma and rebirth doctrine across various Indian philosophical schools, emphasizing its role in explaining life's inequalities, the importance of righteous action, and the possibility of liberation through understanding and working with the law of karma.