Karm Aur Purusharth Ki Jain Kathaye

This document, "Karm aur Purusharth ki Jain Kathaye" (Jain Stories of Karma and Human Effort) by Prem Suman Jain, explores the interplay between karma (actions and their consequences) and purusharth (human effort) as depicted in Jain Prakrit literature.

The core idea is that while Jainism acknowledges the profound influence of past karma on present circumstances, it strongly emphasizes the power and necessity of human effort (purusharth) to shape one's destiny. The text argues that a complete belief in fate alone would lead to passivity, which is contrary to the active striving central to Jain philosophy and practice.

The document highlights various Jain texts and their stories that illustrate this principle:

1. Karma-focused Narratives:

• "Gnata-dharma-katha": Stories like that of Manikumar Seth show that even with good deeds, negative karma (asata karma) can lead to suffering (illness). Similarly, Kali Arya's story depicts how negative karma influences one's inclinations towards misconduct.
• "Vipaka Sutra": This text, with its 20 stories, serves as a representative work on karma. The first ten stories detail the results of negative karma (e.g., cruelty leading to suffering), and the last ten illustrate the fruits of positive karma. The aim is to encourage a shift from negative to positive actions.
• Independent Prakrit story collections:
  • "Tarangavati": Features stories from past lives, showing how karma leads to separation from loved ones.
  • "Vasudevahindi": Contains numerous examples of karma's fruition, such as Charudatta's poverty being a result of past actions. The story of Vasubhuti the impoverished Brahmin illustrates how misfortune can strike even when one attempts to improve their situation, often due to ingrained karmic tendencies.
  • Acharya Haribhadra's works ("Samaraiccahā", "Dhūrtākhyāna", "Upadesapad", "Dashavaikalika Churni"): These texts frequently present narratives where human intellect and strength seem futile against the force of karma or destiny. The story of Simhakumar in "Samaraiccahā" uses the analogy of a farmer harvesting ripe grain to explain how individuals experience the fruits of their past actions. "Upadesapad" includes a story specifically titled "Purusharth" or "Daiv" (Human Effort or Destiny), emphasizing the dominance of karma.
  • "Kuvalayamala Kaha" by Udyotan Suri: This work extensively discusses the consequences of actions driven by passions (kashayas). The story of King Ratnamukut and the moth illustrates how even the most diligent efforts cannot overcome destiny. A verse from this text states that physicians can treat diseases, but they cannot protect individuals from the consequences of their past lives' actions.
• Compilations ("Akhyanamanikosh", Prakrit Katha Sangrah): These collections contain numerous stories related to karma and destiny, often with proverbs reinforcing the idea that happiness and sorrow are results of past deeds, and that no action is ever truly lost. Stories about overcoming hardships during sea voyages also highlight the persistence of effort even in dire situations.
• Apabhramsha texts: Stories like that of Sukumal Swami explicitly explain the karmic consequences of past lives, demonstrating the power of destiny.

2. Purusharth (Human Effort)-focused Narratives: Despite the emphasis on karma, the document stresses that Jain literature is rich with stories demonstrating the power of human effort.

• "Gnata-dharma-katha": The story of Minister Subuddhi shows how human effort can transform unfavorable circumstances (purifying polluted water). It also includes stories of brave travelers who don't give up even when their ship is wrecked, continuing to strive for success.
• "Uttaradhyayana Tika" (Nemichandra): Features a story where a prince, minister's son, and merchant's son showcase their individual efforts.
• "Dashavaikalika Churni": The story of four friends highlights the superiority of human effort.
• "Vasudevahindi": Contains numerous tales illustrating the pursuit of wealth and pleasure. Charudatta's relentless effort to overcome poverty, and "Ucchasirivasati" embody this principle.
• "Samaraiccahā": Offers narratives depicting both worldly and spiritual efforts.
• "Kuvalayamala Kaha": Udyotan Suri, while acknowledging karma, also shows through stories like that of Chandrasom that even a sinful person can achieve prosperity and spiritual goals through good conduct. The story of Mayadatta emphasizes that a life without Dharma, Artha, or Kama is inert, and the pursuit of Artha (wealth) is essential for fulfilling other aspirations. The story of Sagardatta praises those who donate wealth earned through their own efforts, calling others "thieves." Dhanadatta encourages his discouraged friend Bhadrasreshthi to continue in business, stating that even Vishnu abandons the indolent, while success favors the diligent.
• Other Prakrit story collections: The story of Shripal and Mainasundari exemplifies the struggle between karma and effort, where Mainasundari, through her effort, heals her impoverished and leprous husband and restores his wealth.

Illustrative Stories (Detailed):

The document then delves into five specific stories to illustrate the interplay of karma and effort:

1. "The Dough Rooster": This story, set at the temple of Chandmari Devi, tells of a young monk and nun presented for sacrifice. They recount their past lives as King Yashodhar and his mother Chandramati, who were reborn as animals for six lives due to killing a dough rooster. Their eventual rebirth as siblings Yashomati and Kusumavali, and their subsequent renunciation, shows how even egregious karmic consequences can be overcome through repentance and righteous living. This story emphasizes the karmic repercussions of even symbolic violence.

2. "The Revenge of the She-jackal": This narrative centers on Sukumala, a sheltered young man whose mother, Jaya Sethani, tries to shield him from religious teachings. Despite her efforts, Sukumala hears a monk's discourse, remembers his past lives, and renounces the world. He is then killed by a she-jackal, who remembers her past life as Somadatta, wronged by Sukumala's uncle. The story traces the karmic cycle of vengeance and rebirth, highlighting how past actions and intentions create future circumstances.

3. "The Magical Garden": This tale features Vidyutprabha, who, after her mother's death and a difficult relationship with her stepmother, shows compassion to a snake who turns out to be a celestial being. He grants her a magical garden for shade. Later, King Jitrashatru falls in love with her and she becomes his queen. Her stepmother attempts to kill her multiple times, but the celestial being intervenes. Ultimately, Vidyutprabha's past life as Durbhagi, who lived a life of piety and performed charitable acts, is revealed. Her suffering in this life is attributed to past negative karma, while the blessings of the magical garden and royal life are the fruits of her later virtuous deeds. The story emphasizes that both karma and effort (through piety and good deeds) shape one's fortune.

4. "Two Separated Sadhakas": This story, narrated by Sujanmal Mehta, focuses on the consequences of attachment and detachment. It recounts the tale of two brothers who were together for five lives, achieving great spiritual progress. However, one brother (Sambhuti) became attached to worldly pleasures and desires after encountering royal splendor, making a vow for future enjoyment. The other brother (Chitta) remained detached and attained liberation. The narrative traces their separate karmic paths, leading one to hell and the other to salvation, illustrating how choices regarding attachment versus detachment dramatically diverge destinies.

5. "Payment of Karma": This story, by Chandmal Babel, depicts the cycle of karma through the lives of Trikishtha Vasudeva and later Vardhamana Mahavira. Trikishtha, as a king, commits a severe offense by ordering molten lead to be poured into the ears of a servant who failed to stop music. This leads him to a hellish existence. After eons, reborn as Mahavira, he endures a similar painful experience when a cowherd, who was the servant in a past life, pierces his ears. Mahavira accepts this suffering as the just consequence of his past actions, highlighting the principle that "karma follows the doer" and that liberation is achieved by fulfilling karmic debts.

Conclusion:

The document concludes by reiterating that while Jain literature acknowledges the powerful influence of karma, it is not deterministic. The stories consistently advocate for proactive effort, righteousness, and renunciation as the means to overcome negative karmic influences and achieve liberation. The balance between understanding the inexorable nature of karma and the continuous effort towards spiritual progress is the central message conveyed through these ancient Jain narratives.