Karm Sambandhi Jain Sahitya

Here's a comprehensive summary of the Jain text "Karm Sambandhi Jain Sahitya" by Kunvarji Anandji Shah, based on the provided pages:

This document is a speech delivered by Sha. Kunvarji Anandji at the Seventh Gujarati Literary Conference in Bhavnagar, focusing on the topic of "Jain Literature Related to Karma."

Core Argument: Unparalleled Jain Literature on Karma

The central thesis of the speech is that no other philosophical or religious tradition has produced as much literature on the topic of Karma as Jainism. The author asserts that Jain scriptures, both ancient and modern, deal with Karma extensively, to the extent that other systems are significantly lacking in this regard. The author emphasizes that Karma is an "extra-sensory" (atindriya) subject, and therefore, only omniscient beings (like the Tirthankaras) can truly comprehend and expound upon it, leaving no room for mere speculation.

Jainism as Purusharthavadi (Emphasis on Effort) and Karma-vadi (Emphasis on Karma)

Despite being characterized as purusharthavadi (emphasizing human effort and striving), Jainism is also referred to as karma-vadi due to the sheer volume of its literature and discourse surrounding Karma. This is because true Jain practice is about diligently trying to prevent the bondage of new karma, minimize the inflow of karma, and cultivate auspicious karma. The ultimate goal is liberation from the cycle of birth and death, which is obstructed by karmas. The analogy of a shrewd merchant is used: just as a merchant increases income and reduces expenses to become wealthy, a true Jain seeks to increase spiritual wealth (self-realization) and reduce karmic expenditure (bondage).

Understanding Karma in Jainism

• Two Types of Karma: Karma is broadly categorized into shubh (auspicious) and ashubh (inauspicious). Auspicious karma leads to happiness, while inauspicious karma leads to suffering.
• Eight Primary Karmas: Jainism classifies karma into eight fundamental types, with further sub-divisions totaling 158. These are explained as follows:
  1. Gyana-avaraniya Karma: Obscures knowledge, preventing true understanding.
  2. Darshana-avaraniya Karma: Obscures the perception of objects through senses and the soul.
  3. Vedaniya Karma: Causes pleasure (sata) and pain (asata).
  4. Mohaniya Karma: Causes delusion, confusion, entanglement in worldly affairs, prevents true understanding, and obstructs virtuous conduct.
  5. Nama Karma: Determines one's physical form, including caste (high or low), lifespan, and other physical attributes.
  6. Antaraya Karma: Hinders charity, gain, enjoyment, and the full expression of one's inner strength or physical power.
  7. Gotra Karma: Determines one's lineage or social standing (high or low).
  8. Ayushya Karma: Determines the lifespan in a particular existence.
• Causes of Karma Bondage: Four primary causes for the bondage of karma are highlighted:
  1. Mithyatva (False Beliefs): Wrong beliefs, mistaken convictions, and attachment to them concerning deities, gurus, religion, and other worldly matters are considered the most potent cause.
  2. Avirati (Non-restraint): The lack of restraint, including violence, falsehood, theft, illicit sexual relations, excessive attachment to possessions, and insatiable desires.
  3. Kashayas (Passions): Anger, pride, deceit, and greed, along with the six propensities (laughter, attachment, aversion, fear, grief, disgust) and the three types of gender-based inclinations (masculine, feminine, neuter), lead to the bondage of karma.
  4. Yoga (Mental, Verbal, and Physical Activities): The impurity of consciousness (adhyavasaya) arising from engaging the mind, speech, and body in inauspicious activities.

Progression Towards Liberation (Gunsthana)

The text mentions that by avoiding the four causes of bondage and engaging in opposite, auspicious actions, the soul progresses through stages called Gunsthana (stages of spiritual development). There are 14 main Gunsthanas, with the ultimate goal being liberation from all karmas.

The Nature of Karma and Its Bondage

• Four Aspects of Karma: Jain scriptures detail four aspects of karma: Bandha (bondage), Udaya (manifestation), Udīraṇā (premature manifestation), and Sattā (dormant existence).
• The Relationship Between Soul and Karma: While the soul (atma) is formless (arupi), karma is considered material (rūpi). The text explains that just as intoxication or poison can affect the body, karma, though material, can impact the formless soul. The author refutes the idea that karma is formless, arguing that if it were, it couldn't influence the soul.
• Anadi (Beginningless) Relationship: The soul and karma have had a beginningless relationship. This is crucial for the functioning of the law of karma, as without prior karma, new karmas could not be formed.
• The World is Governed by Karma: The structure of the universe, the diversity of beings, and the experiences of happiness and suffering are all attributed to karma.
• Universality of Karma Belief: The author points out that most philosophical systems acknowledge karma in some form, even if their definitions differ (e.g., as desire, qualities of the soul, nature, Maya, or pudgala).
• Dravya Karma and Bhava Karma: Pudgala (subtle matter) that adheres to the soul is dravya karma (material karma). The resultant mental states and tendencies are bhava karma (psychic karma). They exist in a cause-and-effect relationship.
• Varganas (Categories of Matter): Jainism categorizes matter into eight varganas (classes), with kāshmana vargana being the subtlest. The soul binds these subtle karmic particles through its mental states.
• Karma's Subtlety: Although karma is considered subtle, its effects (like the physical body) are observable.
• Disentangling Karma: The relationship between the soul and karma, though beginningless, can be severed through practices like auspicious meditation, akin to separating gold from impurities. Karmas are not permanent; old ones shed, and new ones are formed.

Specific Causes for the Eight Karmas

The speech then details specific causes for the bondage of each of the eight primary karmas, linking them to actions, attitudes, and intentions. This section provides a granular understanding of how various behaviors lead to specific karmic consequences.

The Vastness of Jain Karmic Literature

The author then lists numerous Jain scriptures dealing with karma in Prakrit and Sanskrit, including Karmaprakriti, Panch Sangraha, and various Karmagranthas. The sheer volume of these texts, along with their commentaries and translations (some available in Gujarati), underscores the profound focus on karma within Jainism. The author acknowledges the immense effort of past Jain scholars in compiling and preserving this knowledge.

The Importance of Studying Karma

The speech concludes by emphasizing that understanding karma is both profound and essential. Knowing the specific karmic causes for happiness and suffering allows individuals to modify their behavior, preventing future suffering, even if they cannot immediately alter the present experience of karma. The author encourages diligent study of karmic literature from a qualified teacher to reduce the burden of karma and prevent the bondage of inauspicious karma.

Comparison with Other Traditions

The latter part of the document (starting from page 15) includes an excerpt from Muni Jinavijayji, which strongly argues for the uniqueness and distinctiveness of Jain Karma theory compared to Vedic, Buddhist, and other Indian philosophies. It highlights that while other traditions discuss karma, the Jain concept is fundamentally different, more intricate, and the subject of a vast and unique body of literature. The excerpt dismisses the notion that Jainism is merely a sect of Vedic dharma, asserting that core Jain principles like Syadvada, Jivavada, Karmavada, and Paramanuvada have no parallel in Vedic literature. It reiterates that the extensive Jain literature on karma cannot be compared to the limited discussions found elsewhere.

In essence, the speech by Kunvarji Anandji Shah is a passionate exposition on the depth, complexity, and unparalleled scope of Jain literature dedicated to the doctrine of Karma, positioning it as a cornerstone of Jain philosophy and practice.