Karm Aur Karmfal

This document, "Karm aur Karmfal" (Action and its Fruit) by Rajendramuni, is a detailed exposition of the Jain theory of karma, emphasizing that actions (karma) are the sole determinants of an individual's destiny. Here's a comprehensive summary:

Core Principle: Inevitability of Karma's Fruit

The fundamental tenet presented is that the relationship between action and its consequence is like that of cause and effect. Just as smoke is a certain consequence of fire, the experience of happiness or sorrow by the soul is undeniably due to past actions. The soul must experience the fruits of its karma, and there is no escape from this. Good actions yield pleasant results, and bad actions yield unpleasant ones. While humans naturally desire pleasure and wish to avoid pain, their desires do not alter the inexorable law of karma. Jain philosophy is unwavering on this point: the soul is compelled to experience the fruits of its past actions. While an individual can choose to perform an action (the cause), they cannot control the subsequent effect. Just as touching fire inevitably leads to a burnt hand, the doer of an action must experience its fruit.

Rejection of Divine Intervention in Karma

A central argument of the text is the rejection of the idea that God or any external divine power dispenses the fruits of karma. This contrasts with common beliefs in other Indian philosophies. Jainism asserts the supremacy of the soul, which is its own architect of the future. While believers in an intervening God may think the soul is free to act but bound by divine will for the consequences, Jainism contends that this is a flawed notion. The text argues that if God were the dispenser of fruits, He would be responsible for the existence of evil and suffering. Furthermore, it questions why God wouldn't simply eliminate evil actions if He were all-powerful and benevolent. The idea that God might cause suffering and then offer a way to alleviate it by making bad actions have good results is also dismissed as misleading.

The Role of Time and Delayed Consequences

The text addresses the common observation that people do not always receive the fruits of their actions immediately. This perceived lack of correlation is used by some to argue against the law of karma or to attribute consequences to divine will. However, Jainism explains this by highlighting that the fruition of karma can be delayed. Some karmas yield results in the current life, while others manifest in future lives, sometimes after many lifetimes. Examples like Gajasukumal Muni and Gautama Buddha's statement about his leg injury are cited to illustrate how actions performed many lives ago can have consequences in the present. The text clarifies that if one appears to be experiencing good results from bad actions, it's because they are currently experiencing the fruits of good deeds performed in the past, even if their present actions are negative. Crucially, these negative actions will still yield their own negative consequences later.

Jainism and Fatalism: A Balanced Perspective

The text acknowledges that the emphasis on karma might lead to the perception of Jainism as fatalistic, suggesting that life is entirely predetermined. However, it clarifies that while the fruits of past karma are indeed to be experienced, Jainism equally emphasizes the importance of purushartha (personal effort or striving) in shaping one's life. While past karma (prarabdha) determines the general framework of a life, present actions (purushartha) can influence and modify it, even within the current lifetime. These present actions yield immediate results, and it is through this effort that one can shape their destiny.

The Karma Cycle and its Cessation

Life is likened to a novel where each event is a consequence of the preceding one and becomes the basis for the next. The karma cycle operates similarly, like a seed producing a tree, which in turn produces seeds. Actions lead to fruits, and experiencing these fruits can lead to the acquisition of new karmas, perpetuating the cycle. While this might suggest the soul is subservient to karma, the text asserts that ultimately, the soul is more powerful. Karma's strength is derived from the soul's engagement with it. By purifying and strengthening the soul through practices like samyam (restraint) and tapas (austerities), the soul can gain control over karma, prevent its influx, and ultimately break free from the cycle. This is the path to liberation (moksha).

The Root Causes of Karma and Their Overcoming

The text identifies the primary causes of karmic bondage as the four cardinal vices: krodh (anger), maan (pride), maya (deceit), and lobh (greed). When these vices are eradicated, the "building" of karma constructed upon them collapses. The text suggests specific antidotes for each: forgiveness for anger, humility for pride, simplicity for deceit, and contentment for greed. The cycle of karma is a continuous interplay between bhava-karma (internal mental actions and intentions) and dravya-karma (physical actions and their resultant karmic particles). If, while experiencing the fruits of past karma, one can maintain equanimity and avoid developing new desires or aversions, then new karmic bonds will not be formed, and the cycle will cease.

Conclusion: The Soul as its Own Destiny Maker

The ultimate message is that by eradicating karmas, the soul can achieve a state of infinite bliss and liberation. This is a state that the individual achieves through their own efforts; no external power can grant this. Jain philosophy firmly establishes the soul's ultimate dominion over karma. The individual is the architect of their own destiny, and actions are their tools. The provided poetic verses further illustrate how different choices and actions lead to vastly different outcomes and the folly of not acting wisely.