Karm Mimansa

This document is the book "Karm Mimansa" (A Treatise on Karma) by Master Khubchand Keshavlal, published by Gyan Pracharak Mandal. The book is presented as a gift, dedicated to the 18th Varsi Tap (annual austerity) of Muniraj Bhanuvijayji Maharaj Saheb, a disciple of Panyas Shri Rupvijayji Maharaj Saheb. The publisher expresses gratitude for the inspiration and support from these revered figures, and for the commitment of Shri Nadlai Gyanmandir to purchase 500 copies.

The book aims to simplify the complex philosophy of Karma for its readers. It emphasizes the importance of understanding the true nature of Dharma, which is beyond sensory perception and often misunderstood, leading to various debates and confusions. The author criticizes those who misinterpret or misuse Dharma for their selfish gains, leading to societal discord rather than peace.

The text then delves into the philosophical discussions surrounding Karma, beginning by exploring the concepts of Karma as understood in various non-Jain Indian philosophies (Jainetar Darshans). It highlights the universal acceptance of the principle that one reaps what one sows, a foundational belief across Indian philosophical schools.

Key aspects covered regarding Karma in other philosophies:

• Universal Acceptance: All Indian philosophies acknowledge Karma as the reason for the diversity observed in the world and in individual lives (e.g., differences between kings and paupers, scholars and fools).
• Punishment and Reward: Karma is generally understood as having two aspects: Punya (meritorious Karma leading to favorable results) and Papa (demeritorious Karma leading to unfavorable results).
• Bondage: Despite the distinction between Punya and Papa, all schools ultimately view both as forms of bondage, and liberation from them as the ultimate goal. Even seemingly pleasant karmic results are considered temporary suffering by the wise.
• Classifications of Karma: Various philosophies propose different classifications of Karma based on:
  • Nature of Experience: Punya, Papa, mixed (Shukla-Krishna), and neither (Ashukla-Akrichna) as seen in Buddhism.
  • Action and Time: Buddhism further categorizes Karma based on the action performed (Janak, Uthambhak, Upipithak, Upaghatak), the timing of fruition (Guru, Bahul, Asana, Abhyast), and the time of consequence (present life, next life, multiple lives, or no specific fruition).
  • Root Causes: Many schools, like Buddhism and Yoga, identify attachment (Raga), aversion (Dvesha), and delusion (Moha/Avidya) as the fundamental causes of Karma.
• The Role of Ishvara (God): While some philosophies like Nyaya suggest Ishvara plays a role in the fruition of Karma, Jainism and Buddhism generally reject this, emphasizing the self-operative nature of Karma.
• The Concept of "Apurva": The Mimamsa school introduces the concept of "Apurva," an unseen force or potential generated by rituals, which leads to the fruition of those actions.
• Karma as a Substance: The document highlights that while different philosophies might use different terms (Samskara, Vasana, Avijnapti, Maya, Apurva), the underlying concept of Karma as a potent force is widely accepted. The debate often lies in whether Karma is a substance (Pudgala) or a quality.

Jain Philosophy's Perspective on Karma:

The book then extensively details the Jain perspective on Karma, contrasting it with other philosophies.

• Jagat (The Universe) is Eternal: Jainism posits an eternal and unchanging universe in its fundamental essence, though its manifestations are impermanent. It rejects the idea of creation or destruction of the universe.
• No Creator God: Jainism denies the existence of a creator God. Deities in the heavens are also bound by Karma from their past actions and are not supreme rulers.
• The Soul (Jiva) and Non-Soul (Ajiva): The universe is composed of Jiva (souls) and Ajiva (non-souls). Souls are eternal, conscious, possess infinite knowledge and power, and are inherently pure, but their qualities are obscured by Karma. Ajiva comprises five categories: Dharma, Adharma, Akasha, Kala, and Pudgala.
• Pudgala (Matter) as the Basis of Karma: Pudgala, the material substance, is central to the Jain understanding of Karma. It is described as being composed of atoms that combine to form various substances. Pudgala is the only material substance in Jainism.
• Karma as Entangled Matter: In Jainism, Karma is defined as Pudgala (matter) that enters the soul and causes adverse effects, obscuring its inherent qualities.
• The Eight Types of Karma: The book details the eight principal types of Karma in Jainism and their sub-classifications:
  1. Jnana-avaraniya (Knowledge-obscuring Karma): Obscures the soul's innate knowledge.
  2. Darshana-avaraniya (Perception-obscuring Karma): Obscures the soul's innate perception.
  3. Vedaniya (Feeling-producing Karma): Causes feelings of pleasure and pain.
  4. Mohaniya (Delusion-producing Karma): Causes delusion and attachment, divided into Darshana Mohaniya (delusion about reality) and Charitra Mohaniya (delusion about conduct).
  5. Ayushya Karma (Age-determining Karma): Determines the lifespan in different births.
  6. Nama Karma (Name/Body-determining Karma): Determines the physical form, characteristics, and lineage.
  7. Gotra Karma (Status/Class-determining Karma): Determines one's social standing.
  8. Antaraya Karma (Obstruction-causing Karma): Obstructs the fruition of the soul's inherent qualities and actions like charity or effort.
• The Process of Karma Binding (Bandha): Karma binds to the soul due to passions (Kashayas) like anger, pride, deceit, and greed. The book explains how the soul, though intrinsically formless, takes on a quasi-material form due to its association with Karma.
• Modifications of Karma: Jainism extensively explains how Karma, once bound, can undergo modifications:
  • Prakriti (Nature): The inherent quality of the Karma (e.g., knowledge-obscuring, feeling-producing).
  • Sthiti (Duration): The time for which the Karma will remain bound.
  • Rasa (Taste/Intensity): The intensity of the experience caused by the Karma.
  • Pradesha (Quantity): The amount of karmic matter that binds to the soul.
• Nikaachit, Nidhatti, and Sankramana: The text explains these concepts:
  • Nikaachit Karma: Karma that is completely unchangeable once bound.
  • Nidhatti Karma: Karma whose duration and intensity can be reduced but not eliminated.
  • Sankramana: The transformation of one type of Karma into another (within similar categories, e.g., pleasant feeling Karma to unpleasant feeling Karma).
• Udvartana and Apavartana: These refer to the augmentation (Udvartana) and reduction (Apavartana) of the duration and intensity of Karma due to present actions and passions.
• Udhirana (Early Fruition): The act of bringing Karma to fruition before its scheduled time, either intentionally or unintentionally, through specific practices or passions.
• Nirjara (Exhaustion of Karma): The process of shedding Karma, which can happen through experiencing its effects (bhogata) or through deliberate austerities (tapa). True liberation (Moksha) is achieved through the latter, which involves shedding a greater amount of Karma than is bound.
• The Importance of Purushartha (Self-Effort): The book strongly emphasizes that while destiny (Bhavitavyata) and Karma play a role, human effort (Purushartha) is paramount in navigating the path to liberation. It critiques passive acceptance of fate.
• The Fourteen Gunathanas (Stages of Spiritual Evolution): The text outlines the fourteen stages of spiritual development that a soul traverses on its journey towards Moksha, detailing how the intensity and type of Karma influence one's progress through these stages.
• The Threefold Path to Liberation: The ultimate goal is achieved through the three bhavas (states of existence): Upashama (suppression of passions), Kshayopashama (partial destruction and suppression), and Kshaya (complete destruction of obscuring Karmas).

In essence, "Karm Mimansa" presents a detailed and nuanced exploration of the Jain doctrine of Karma, contrasting it with other philosophical views and emphasizing the crucial role of self-effort, knowledge, and righteous conduct in overcoming the karmic bondage and achieving spiritual liberation. The book is a guide for understanding the intricate workings of Karma and charting a path towards spiritual purity and ultimate freedom.