Karm Aur Karya Maryada - Book Summary

Here's a comprehensive summary of the Jain text "Karm aur Karya Maryada" by Fulchandra Jain Shastri, based on the provided pages:

Book Title: Karm aur Karya Maryada (Karma and the Scope of its Action) Author: Pandit Fulchandra Siddhantashastri Publisher: Z_Jinvani_Karmsiddhant_Visheshank_003842.pdf Catalog Link: https://jainqq.org/explore/229881/1

This text delves into the fundamental nature of Karma in Jainism, specifically addressing its "scope of action" (कार्य-मर्यादा) and challenging the common misconception that Karma is directly responsible for the acquisition or loss of external material possessions.

Core Argument:

The central thesis of the book is that Karma's primary function is to bind the soul to the cycle of transmigration (samsara). It is the internal disposition and qualities generated by Karma that shape an individual's experiences, not the direct acquisition of external objects or circumstances. While external factors can influence experiences, they are not the cause initiated by Karma in the way often understood.

Key Points and Sections:

Karma and Samsara (Page 1):
- Karma's main purpose is to keep the soul trapped in Samsara, a state of repeated births and deaths.
- Samsara is characterized by five types of transformations based on substance (dravya), place (kshetra), time (kaal), state (bhaav), and existence (bhav).
- The soul's journey through 8.4 million life forms and their diverse conditions is primarily due to Karma.
- Swami Samantabhadra is quoted stating that the soul's varied states of anger, desire, etc., are in accordance with its specific Karmas.
- In a liberated state, the soul's natural inclination is uniform due to the absence of specific causal factors. However, in the world, these inclinations are varied, necessitating distinct causal factors. These are the sanskaras (tendencies) linked to the soul.
- Jain philosophy identifies these sanskaras as Karma.
- The text acknowledges that external circumstances can lead to specific internal predispositions (e.g., seeing a beautiful woman leads to attachment, wealth leads to greed).
- However, the author immediately questions whether Karma alone is the cause of these varied circumstances.
The Role of External Factors vs. Internal Capacity (Page 2):
- The book argues that external circumstances alone cannot create an experience without the corresponding internal disposition or capacity.
- A yogi who has overcome attachment will not develop attachment even when presented with strong stimuli for it.
- This highlights that external material is "worthless" without internal qualification.
- While Karma indicates the presence of such qualification, external material does not always correlate with it. External material might be absent even with qualification, or present without it.
- Karma, however, remains associated with the soul only as long as the corresponding qualification exists. Therefore, external material cannot substitute for Karma.
- Nevertheless, when internal qualifications are present, external factors can influence the degree of the experience. Thus, external factors are considered a traditional or secondary cause (parampara nimitta) and are included in the enumeration of causes, but they are not the primary locus of Karma's action.
Challenging the Conventional View of External Acquisition (Page 2 & 3):
- The author notes that many scholars believe external material acquisition is also a result of Karma.
- They cite "Moksh Marg Prakash" which states that Vedaniya (feeling) Karma causes bodily poisons, and external happiness/unhappiness, and the association of external substances.
- The text then critically examines this view. It highlights the two types of Karma:
  - Jiva Vipaki Karma: Causes the soul's various states and inclinations.
  - Pudgal Vipaki Karma: Causes the acquisition of physical form, speech, mind, and respiration.
- Crucially, the author states that neither of these types of Karma is described as causing the acquisition of external material.
- Saata-Vedaniya (pleasant feeling) and Asaata-Vedaniya (unpleasant feeling) are themselves Jiva Vipaki.
- Quoting "Rajavartika," the text explains Saata-Vedaniya as the cause of physical and mental happiness in various existences, and Asaata-Vedaniya as the cause of unhappiness like birth, death, separation from the liked, association with the disliked, illness, etc.
- The "Sarvarthasiddhi" commentary also supports this understanding of Vedaniya Karma.
- The text concludes that it is inappropriate to consider these Karmas as causes for the association or disassociation of favorable or unfavorable external material. External material is acquired through its own specific causes.
Exploring Alternative Scholarly Opinions (Page 4):
- The author then discusses two differing scholarly opinions regarding the cause of external material acquisition:
  1. Virsen Swami (Shatkhandagama): While initially defining Vedaniya Karma as described above, in a context of resolving doubts, he attempts to prove Saata-Vedaniya as both Jiva Vipaki and Pudgal Vipaki. This suggests his view was that Saata-Vedaniya's function is both to produce happiness/unhappiness and to gather the material for them.
  2. Puajyapada Swami (Sarvarthasiddhi Commentary): In his commentary on Tattvartha Sutra, he identifies gains (labha) as the cause of external material. In cases of excessive attachment, he adds factors like body-name Karma.
- The author notes that modern scholars base their views on these interpretations, some attributing external acquisition to Vedaniya Karma, and others to the cessation or partial cessation of obstacle-causing Karmas like Labhantraya.
- However, the author asserts that these interpretations, even if supported by these references, do not fully confirm the original Karma system.
The "Upachara" (Metaphorical/Secondary) Nature of the Claim (Page 4 & 5):
- The author clarifies that any acceptance of these views can only be on a metaphorical or secondary basis (upachara).
- Virsen Swami, by observing the correlation between the presence of materials for happiness/unhappiness in heavens, earth-realms, and hells, and the emergence of Saata/Asaata Karma in beings born there, metaphorically inferred that external material is the fruit of Saata/Asaata.
- Puajyapada Swami, observing the results of gaining wealth (labha) in embodied beings as a consequence of the cessation/partial cessation of obstacle Karmas, metaphorically inferred that external material is acquired through the cessation of Labhantraya etc.
- In truth (tattvatah), external material is neither the fruit of Saata-Asaata nor the result of the cessation of obstacle Karmas. External material is obtained through its own specific causes.
True Causes of External Material Acquisition (Page 5):
- The text lists numerous real-world causes for acquiring external material:
  - Making effort, doing business, working as a laborer, gathering means of trade.
  - Engaging in business with kings, wealthy merchants, building friendships with them.
  - Protecting acquired wealth, lending it on interest, investing it in various businesses.
  - Farming, cheating others, picking pockets, stealing, gambling, begging, amassing charitable donations and squandering them.
- These are the true reasons for acquiring external material, not the Karmas mentioned above.
Addressing Counterarguments and Clarifications (Page 5 & 6):
- Why do efforts sometimes lead to loss? Lack of effort, adverse external circumstances, or a combination of both.
- Why is wealth sometimes acquired without effort? If received from someone, it's due to the recipient's virtues or the giver's motivations. If found, it's seen as theft, not the fruit of Saata Karma.
- Why do two people in the same business have different outcomes? Their individual capabilities, the prevailing circumstances, and not necessarily merit/demerit (pap-punya). The author dismisses the idea of associating loss/gain directly with pap-punya as it's not consistently observed.
- If external gain/loss isn't pap-punya, why the difference between rich and poor? This is a result of the societal system (vyavastha), not pap-punya. In capitalist systems with no limits on personal property accumulation, wealth disparities arise from individual capabilities and resources. Attributing poverty/wealth to pap-punya is incorrect. Even in systems that alter these structures (like Russia), pap-punya still exists, but it pertains to spiritual matters beyond external systems. Jain Karma Shastra addresses this spiritual dimension of pap-punya.
- Why don't Siddhas (liberated beings) acquire external material? External material exists where there is scope for acquisition. While even inanimate objects can be considered to "possess" wealth (e.g., money in a safe), only embodied souls develop attachment (mamkar) and ego (ahankar) towards it. Siddhas have transcended these.
- Is health/illness a fruit of pap-punya? While the emergence of health/illness can be influenced by the impetus of Karma's fruition (nimitta), health and illness themselves are not the direct fruits of pap-punya. They arise from their own causes.
- Causes of health/illness: Unhealthy diet, lifestyle, and company lead to illness. Healthy diet, lifestyle, and company lead to health.

Conclusion:

The book "Karm aur Karya Maryada" definitively states that Karma's "scope of action" is primarily within the soul, influencing its internal states and predispositions. It is not directly responsible for the acquisition or loss of external material possessions. These material acquisitions occur due to their own specific causes and circumstances. While Karma can create the internal disposition that interacts with external factors, it does not control the external world's possession. The prevalent view that Karma directly causes material gain or loss is, for the most part, a metaphorical interpretation or a misunderstanding of the subtle workings of the Jain Karmic system. The true "punya" and "papa" are spiritual qualities that operate beyond these external worldly arrangements.