Karm Ka Astittva - Book Summary

Here's a comprehensive summary of the Jain text "Karm ka Astittva" by Madhukarmuni, focusing on the existence of Karma:

The book "Karm ka Astittva" by Acharya Madhukarmuni addresses the fundamental question of why, if all souls are inherently pure and equal in their fundamental nature (as stated in Jain philosophy like "Ege Aaya" - one soul), there is such immense diversity and disparity among living beings in the universe. The author meticulously argues that this observable difference is not due to the soul's inherent nature but is instead a consequence of Karma.

The Core Argument:

The Soul's True Nature: Jain philosophy posits that the soul (atma) is inherently pure, like pure gold, possessing infinite knowledge, perception, bliss, and energy. In its essential form, there is no difference between the soul of a being in the lowest realm (nigod) and a liberated soul in Moksha. All souls are fundamentally the same in their pure state.
The Illusion of Diversity: The vast spectrum of differences observed in the world – in forms, species, physical attributes, mental capacities, moral qualities, happiness, and suffering – is not a characteristic of the soul itself. These variations are superficial and external.
The Cause of Diversity: Karma: The author explains that this diversity and impurity arise from the conjunction of the soul with extraneous, non-soul elements. Specifically, Karma is identified as the "extraneous substance" (vijatiya padarth) that binds to the soul, corrupting its purity and creating these differences. Just as impure elements mixed with gold create variation in its appearance and properties, Karma, a non-soul substance (ajiva pudgal), adheres to the soul, causing its varied manifestations.
Karma as a Causal Agent: The text strongly asserts that this impurity and diversity are not accidental or without cause (ahetuk). If they were, liberation and spiritual practices would be meaningless. Therefore, these differences are caused (sahetuk) and the primary cause is Karma.
Evidence and Examples:
- Contrasting Qualities: The text highlights the stark differences seen even within the same species, such as cruelty versus kindness, greed versus contentment, attachment versus detachment, and varying levels of intelligence, strength, and physical form.
- Analogies:
  - Gold and Impurities: Pure gold, when mixed with other metals, shows variations. Similarly, pure souls, when afflicted by Karma, exhibit differences.
  - Water and Heat: The heat in water is not its inherent quality but comes from external fiery substances. Similarly, the soul's experiences of happiness, sorrow, anger, greed, and delusion are not its core nature but arise from external Karma.
- Philosophical Support: The author cites various Jain scriptures and commentaries to support this view:
  - Acharanga Sutra: States "Kammuna Uvahi Jayaha" (by Karma, various states arise), emphasizing Karma as the cause of diverse life conditions.
  - Bhagavati Sutra: Lord Mahavir confirms that the differences in beings' situations and states are due to their distinct karmic seeds, not due to a lack of Karma.
  - Acharya Devendra Suri: Explicitly states that differences between a king and a pauper, the wise and the foolish, the healthy and the sick, are all due to Karma, and this connection is only meaningful when linked to the soul.
  - Jin Bhadra Gani Kshamasraman: Argues against the materialistic view (like Charvaka) by pointing out that even with similar materials and creators (like potters and clay for pots, or parents for children), differences arise, which can only be explained by Karma.
  - Panchadhyayi: Reinforces the idea that poverty and wealth are caused by Karma.
  - Tattvartha Shlok Vartik: Compares the soul to a gem covered in dirt; its true brilliance is obscured, just as the soul's pure qualities are obscured by the "dirt" of Karma.
- Continuity of Existence: The existence of Karma is also crucial for explaining the connection between life and death, and between this world and the next (ihlok-parlok). If all souls were truly identical and unaffected by anything else, then everyone should have similar bodies, minds, wealth, and environments. This is clearly not the case.
- Unexplained Phenomena: The text addresses phenomena like:
  - Suffering in the Womb: A child suffers in the womb, but hasn't performed actions in this life. Attributing it to parents' karma is also problematic (why should the child suffer for parents' deeds without its own connection?). The explanation lies in the child's past-life Karma influencing the circumstances and parents it is born into.
  - Intellectual and Physical Differences in Siblings: Even children born to the same parents, with the same upbringing and environment, show vast differences in intelligence, talent, health, and longevity. This is attributed to the differing Karma from previous lives.
  - Exceptional Talents: The extraordinary intellectual power of figures like Hemchandracharya was not present in their parents, further suggesting a cause beyond heredity or current environment – that cause being past-life Karma.
The Interconnectedness of Beliefs: The book emphasizes that accepting the soul (Atmavadi) necessitates accepting the existence of this world and the next (Lokavadi), which in turn leads to accepting Karma (Karmavadi) and action (Kriyavadi), as actions create Karma.
The Goal of Liberation: The ultimate goal of Jainism is to shed this Karmic accumulation and realize the soul's pure, original nature. The understanding of Karma's existence is the bedrock upon which the entire path to liberation is built.

In essence, "Karm ka Astittva" serves as a profound explanation and defense of the Jain doctrine of Karma, presenting it as the irrefutable cause behind the observed inequalities and sufferings in the universe, and the key to understanding the cycle of rebirth and the path to spiritual freedom.