Karm Karmbandh Aur Karmkshay

Here's a comprehensive summary of the provided Jain text, "Karma, Karambandh aur Karmkshay" (Karma, Karmic Bondage, and Karmic Destruction) by Rajiv Prachandiya, focusing on the core concepts presented:

The book delves into the Jain philosophy of karma, explaining how it binds the soul and how it can be shed to achieve liberation (Moksha). The author highlights Jainism's precise and scientific analysis of karma, distinguishing it from other philosophies and emphasizing its practicality and relevance to life.

Core Concepts of Karmic Bondage and Liberation in Jainism:

The text outlines five key processes central to understanding karma:

1. Asrava (Influx): This is the inflow of karmic particles (subtle material atoms) towards the soul. When a person acts, it creates disturbances in the surrounding environment, attracting these karmic particles.
2. Bandha (Bondage): This refers to the attachment of these attracted karmic particles to the soul, establishing a spatial relationship. This bondage is caused by passions like anger, pride, deceit, and greed (Kashayas) and other mental disturbances.
3. Samvara (Stoppage): This is the process of preventing the influx of new karmic particles towards the soul. It's like closing the door through which karma enters.
4. Nirjara (Shedding): This is the process of shedding or destroying the already accumulated karmic particles from the soul. This is achieved through practices like austerities and spiritual discipline.
5. Moksha (Liberation): This is the ultimate state of being completely free from all karmic particles, leading to the soul regaining its inherent pure nature.

The Role of Tatvas (Principles/Realities):

Understanding these five principles (Asrava, Bandha, Samvara, Nirjara, Moksha) is crucial for grasping the mystery of karma. The text emphasizes that true knowledge of the self and the nature of reality (Tattva) is essential. Mistaken beliefs and false knowledge (Mithyatva) give rise to passions and mental disturbances, leading to the influx and bondage of karma. Correct understanding (Samyagdarshan), followed by right knowledge (Samyagjnana) and right conduct (Samyagcharitra), leads to Samvara and Nirjara.

The Nature of Karma:

• Karmic Matter (Pudgala): Karma is described as being made of subtle, invisible, material atoms (Pudgala). The "Karmic body" (Karmic sharira) is composed of these atoms and pervades the soul.
• Impact on the Soul: This karmic body obscures the soul's true nature, which is characterized by infinite knowledge, perception, bliss, and power. This obscuration leads to worldly attachment and the cycle of birth and death.

Classification of Karma:

Karma is broadly divided into two categories:

1. Ghati Karma (Obscuring Karma): These karmas directly obstruct the soul's inherent qualities. They include:

   • Gnanavaraniya Karma (Knowledge-obscuring): Veils the soul's infinite knowledge.
   • Darshanavaraniya Karma (Perception-obscuring): Veils the soul's infinite perception.
   • Mohaniya Karma (Delusion-causing): Distorts the soul's peaceful, blissful nature, leading to attachment and aversion.
   • Antaraya Karma (Obstruction Karma): Hinders the manifestation of the soul's inherent power and strength, leading to a loss of self-confidence and courage.

2. Aghati Karma (Non-obscuring Karma): These karmas do not directly obstruct the soul's intrinsic nature but determine the soul's various states of existence, births, circumstances, and characteristics. They include:

   • Nama Karma (Name Karma): Determines the body's construction and the type of birth (species/yoni) taken.
   • Gotra Karma (Clan Karma): Determines the social status, family, lineage, and even the country of birth. It can also instill pride or inferiority complexes.
   • Ayush Karma (Age Karma): Determines the lifespan and the realm of rebirth (heaven, human, animal, or hell).
   • Vedaniya Karma (Feeling Karma): Determines the experiences of pleasure and pain.

No Karma (Non-Karmic Matter):

In addition to the eight types of karma, the text mentions "Nokarma." This refers to the physical manifestations (like the body) that arise from the effect of karma and assist the soul in experiencing pleasure and pain. These also influence the soul.

Cause and Effect:

The fundamental principle is that "every being suffers due to its own actions." The soul itself is the cause of its karmic bondage and the recipient of the karmic fruits. No external entity or God is responsible for dispensing karmic results; the soul is its own doer and enjoyer.

The Path to Moksha:

• Purity of Intention: The book emphasizes that the purity of one's feelings and intentions during an action is paramount. Even while performing physical actions, if one's emotions are pure and free from passions (Kashayas) and attachment/aversion (Raga-Dvesha), no new karmic bondage occurs. Mental states are the primary stabilizers of karmic bondage.
• Four Types of Karmic Bondage:
  1. Prakriti Bandha: Determines the nature or quality of the karma.
  2. Sthiti Bandha: Determines the duration or period of the karmic fruit's experience.
  3. Anubhaga Bandha: Determines the intensity (strong or weak) of the karmic fruit's experience.
  4. Pradesha Bandha: Determines the extent or quantity of karmic particles that attach to the soul.
• Stages of Spiritual Development (Gunasthana): Jainism outlines stages of spiritual progress, with the first twelve stages being related to delusion and the last two to the cessation of these delusions through intense spiritual practice. As one progresses through these stages, the types of karmic bondage also change, with all four types being present initially and gradually diminishing until liberation.
• Tapa (Austerities): Tapa, defined as actions performed to destroy karma, is divided into external and internal austerities. Both are vital for shedding karma and purifying the soul.
• Ratnatraya (Three Jewels): The ultimate goal is the attainment of "Vitaraag-vigyanita" (knowledge free from attachment and aversion), achieved through the integrated practice of the Three Jewels:
  1. Samyakdarshan (Right Faith/Perception): Correct understanding of reality.
  2. Samyakjnana (Right Knowledge): Accurate knowledge of the self and the universe.
  3. Samyakcharitra (Right Conduct): Living according to the principles of right knowledge and faith.

Through the coordinated practice of these three, the influx of new karma is halted, and accumulated karma is shed. Eventually, all obstructing and non-obstructing karmas are destroyed, leading the soul to Moksha or Nirvana. The text concludes by reiterating that the integrated practice of the Three Jewels is the most effective and meaningful path to shedding karmic impurities and achieving liberation.