Karm Aur Uska Vyapar

Here is a comprehensive summary of the Jain text "Karm aur Uska Vyapar" by Dr. Mahendrasagar Prachandiya:

Karm aur Uska Vyapar (Karma and Its Commerce)

This text delves into the Jain understanding of Karma, a fundamental concept that drives the cycle of birth, death, and rebirth (samsara). The author, Dr. Mahendrasagar Prachandiya, aims to clarify the intricacies of karma and its "commerce" – the processes through which it operates and affects the soul.

Core Meaning and Types of Karma:

• Etymology: While "karma" can refer to action in a general sense (like a doer or a verb), the Jain philosophy specifically defines it as subtle material particles (pudgal-skandhas) that bind to the soul.
• The Soul's Activity: The soul, through its mind, speech, and body, constantly performs actions. These actions are the "doors" through which karma enters and attaches to the soul.
• Eternal Bond: The soul has been connected with karma since time immemorial, their mutual existence being self-evident.
• Two Primary Categories: Karma is fundamentally divided into two types:
  1. Dravya Karma (Material Karma): These are the actual subtle material particles that adhere to the soul.
  2. Bhava Karma (Mental/Emotional Karma): These are the psychological states of attachment, aversion, ignorance, etc., that arise in the soul as a consequence of Dravya Karma. It is this combination of material and mental karma that enslaves the soul, causes suffering, and perpetuates the cycle of existence.

The Eight Types of Karma:

Jainism categorizes karma into two main groups based on their effect on the soul's inherent qualities:

1. Ghatiya Karma (Destructive Karma): These karma types directly obscure the soul's essential, infinite qualities.

   • Jnanaavarana Karma (Knowledge-obscuring Karma): Veils the soul's infinite knowledge.
   • Darshanavarana Karma (Perception-obscuring Karma): Veils the soul's infinite perception.
   • Mohaniya Karma (Delusion-inducing Karma): Causes the soul to forget its true nature and identify with the non-self, leading to attachment and aversion.
   • Antaraya Karma (Obstruction Karma): Creates obstacles in experiencing virtues like generosity, gain, and prowess.

2. Aghatiya Karma (Non-Destructive Karma): These karma types do not directly obscure the soul's essential qualities but rather influence the soul's physical and experiential aspects.

   • Aayu Karma (Lifespan Karma): Determines the length and nature of one's life and the realm of rebirth (hellish, sub-human, human, or divine).
   • Naama Karma (Body-formation Karma): Determines the physical form, bodily features, and overall structure of the body.
   • Gotra Karma (Status Karma): Determines the family or lineage into which one is born (high or low).
   • Vedaniya Karma (Feeling Karma): Causes the experience of pleasure and pain.

The Process of Karma Influx (Asrava):

• Asrava (Influx): This is a technical Jain term referring to the "door" or channel through which karma particles enter the soul. It's the continuous flow of karma into the soul.
• Two Types of Asrava:
  • Punyasrava (Auspicious Influx): Caused by virtuous actions like devotion to Jinendra (Tirthankaras), compassion towards living beings, generosity, etc.
  • Papasrava (Inauspicious Influx): Caused by sinful actions like violence, falsehood, theft, misconduct, etc.
• Specific Asrava for Each Karma Type: The text details how specific actions lead to the influx of each of the eight karma types. For example:
  • Jnanaavarana: Envy of knowledge, obstructing knowledge acquisition, hiding one's own knowledge, disrespecting teachers.
  • Darshanavarana: Interfering with the sight of Jinendras, blinding others, sleeping during the day, feeling contempt for ascetics.
  • Vedaniya: Causing suffering to oneself and others, grief, crying, violence (for painful experiences); compassion, charity, self-control, service to monks (for pleasant experiences).
  • Mohaniya: For Darshan Mohaniya, it's faulting the true deities, scriptures, and gurus, or disrespecting the dharma. For Charitra Mohaniya, it's intense anger, pride, deceit, greed, and misconduct.
  • Aayu: Excessive indulgence and possession lead to hellish life. Deceit and hypocrisy lead to sub-human life. Moderate indulgence leads to human life. Righteousness, vows, partial self-control, and asceticism lead to divine life.
  • Naama: Simplicity of mind, speech, and body, non-dispute with the righteous, and practicing virtuous meditations lead to good Naama Karma. Deceitful thoughts and quarrels lead to bad Naama Karma.
  • Gotra: Criticizing others while praising oneself, hiding others' virtues and boasting false virtues leads to low Gotra Karma. Praising others, criticizing oneself, concealing others' faults and revealing one's own, showing humility and respect to gurus leads to high Gotra Karma.
  • Antaraya: Preventing a donor, obstructing dependents from practicing dharma, misappropriating temple property, interfering with others' possessions or capabilities.

Bondage of Karma (Bandha):

• The influx of karma particles, through various causes and intents, leads to the bondage (Bandha) where these material particles become one with the soul.
• The intensity of the influx is influenced by the soul's mental states (yoga and kashayas) and can result in 108 variations of karma. These variations are further detailed based on the involvement of mind, speech, and body, the stages of action (initiation, preparation, execution), and the four passions (anger, pride, deceit, greed).

Karma as Supreme Power:

• The text emphasizes that karma is a formidable power. Terms like Vidhi (destiny), Srishta (creator), Vidhaata (ordainer), Daiva (fortune), Purakrut Karma (past karma), and Ishwara (God) are presented as synonyms for karma, highlighting its pervasive influence.
• The cycle of samsara is caused by the bondage of karma.
• The ultimate goal in Jainism is Moksha (liberation), which is achieved by destroying all karma.

Concluding Verses:

The text concludes with devotional verses that underscore the dual nature of karma, its ability to lead to hell or to the blissful abode of liberation, and the soul's ultimate responsibility for its actions. The verses use metaphors of wind-tossed flags and water from different sources to illustrate how souls are tossed by karma and that the fruits of actions are borne by the doer. The final verses emphasize that one's destination in life is determined by their actions and adherence to principles, much like one's class on a train is determined by their ticket.