Karm Siddhant Ek Samikashtamak Adhyayan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Karm Siddhant ek Samikashtamak Adhyayan" by Shrutidarshanashreeji:

The book "Karm Siddhant ek Samikashtamak Adhyayan" (A Critical Study of the Principle of Karma) by Shrutidarshanashreeji emphasizes that the principle of karma is fundamental to Indian philosophy, serving as its foundation and guiding principle. While various Indian philosophies acknowledge karma in some form, they differ on its exact nature. However, there is universal agreement that spiritual liberation is dependent on freedom from karma.

Nature of Karma According to Different Philosophies:

Linguistic/Common Understanding: In everyday language, karma refers to any action, such as eating, drinking, walking, or speaking.
Shruti and Smriti: These texts also align with the common understanding of karma as action.
Upanishads and Vedanta Sutras: According to these, karma attaches to the subtle body, causing the soul to undergo cycles of birth and death.
Sankhya Philosophy: Karma is dependent on the three gunas: Sattva, Rajas, and Tamas.
Peripatetic Philosophers: They believe that every action, good or bad, leaves an imprint or "samskara."
- Nyaya and Vaisheshika: Call this imprint "Dharmadharma."
- Yoga: Refers to it as "Ashaya" and "Anushaya."

The text highlights that all beings caught in the cycle of birth, aging, and death are bound by ignorance, delusion, and misinformation, preventing them from understanding the true nature of the world. Consequently, their actions are rooted in ignorance, attachment, and aversion, leading to the bondage of the soul. In essence, these philosophies define karma as action or activity, with attachment and aversion as its underlying drivers. While these activities are momentary, their impressions (samskaras) are lasting, creating a continuous cycle of action and impression, which constitutes the cycle of existence (Samsara).

Jain Philosophy's Distinctive View of Karma:

The Jain perspective on karma significantly differs from other philosophies. In Jainism, karma is not merely an impression or samskara but a tangible, material substance (pudgala). This material substance is attracted to the soul by its actions driven by attachment and aversion and becomes intertwined with the soul, much like water dissolves in milk. Although karmic matter is physical, it is called "karma" because it is attracted by the soul's actions and binds the soul.

Karma and Its Manifestations:

The text further explains that the diversity and disparities observed among living beings are attributed to the principle of karma. All soul-affirming philosophies and even the non-soul-affirming Buddhist philosophy accept the principle of karma as the cause of these differences.

Buddhist Perspective: The text quotes from "Milinda Prashna" (p. 80-81) stating that all beings experience the fruits of their actions, are masters of their karma, and their karma determines their present state and future births.
Mahabharata: "Karam pradhan vishva kari rakha, Jo jas karahi to tas phal khakha" (The world is made of karma; as one acts, so they reap the fruit). This encapsulates the essence of karma.
English Proverb: "As you sow, so you reap."

Disagreements on Karma and Its Fruition:

Despite the general agreement on the existence of karma, there are fundamental differences among philosophers, including theists and atheists, and those who believe in an soul and those who don't, regarding:

The nature of karma.
The mechanism of karma fruition.

The Role of God in Karma Fruition:

Vedic Philosophies: Most Vedic philosophies consider the soul as the doer and experiencer of karma. Sankhya, however, posits the soul (Purusha) as the experiencer and Prakriti as the doer.
Theological Views: Some philosophers believe the soul is free to perform karma but is dependent on God for experiencing its fruits. God acts as the decisive force, dictating the karma one experiences, leading to heaven or hell.
Theological Quote: "Ajogjanturaneeshoayam Atmanah Sukha-Dukhyo. Ishwar-pritito Gachchhet Swargam Va Narakamev Va." (An ignorant being is not the master of its own happiness and sorrow; inspired by God, it goes to heaven or hell.)
Bhagavad Gita Quote: "Labhate Cha Tatah Kaman Mayva Vihitan Hitan." (I grant the desired fruits, predetermined by Me.) This implies God's direct involvement in granting karmic results.

The text criticizes the view of God's intervention in karma fruition, arguing that:

If God is the ultimate arbiter, the doer of an action should not be held responsible. Similar to how a king's soldiers who carry out punishment are not considered criminals, or how a murderer is merely an instrument of God's predetermined punishment for the victim's past karma.
If human actions are God-inspired, then no one is truly independent.

The Buddhist View on Agency and God:

The Buddhist philosophy, which does not consider God as a facilitator of karma fruition, views the soul as momentary and not permanent. However, the text points out that if the soul is momentary, the concept of karmic fruition becomes problematic, as the same soul that performed the action is not present to experience its consequences. The text asserts that the permanent, independent soul is the true experiencer of its own happiness and sorrow.

Jainism's Unique Stance on Karma and Free Will:

Rejection of Divine Intervention: Jainism does not consider God as the controller of the universe or the giver of karmic results. Karma fruits its own results without the need for an external judge.
Analogy: Just as alcohol causes intoxication and milk provides strength, karmic matter possesses inherent qualities that, when interacting with consciousness, produce positive or negative effects. The soul, influenced by these effects, acts in ways that lead to happiness or suffering.
Internal States Matter: The intention behind an action (good or bad) influences the type of karmic particles attracted. Good intentions lead to good karma and positive results, while bad intentions lead to negative karma and adverse outcomes.
The Role of Intellect: The intellect is influenced by karma ("Buddhi-karmannusarini" - intellect follows karma). However, this doesn't negate liberation. Good karma leads to an intellect that guides one towards the path of liberation, while bad karma leads to an intellect that perpetuates karmic bondage. Therefore, the intellect's adherence to karma does not hinder liberation.
Freedom and Bondage Coexist: The soul exhibits both freedom and dependence in its role as doer and experiencer of karma.
- Freedom: The soul is inherently free to act and shape its destiny. It is the architect of its own fate, not a puppet of God.
- Dependence: Once karma is acquired, it must be experienced. While the soul can strive to overcome karmic influences, it can also become dependent on external factors or the intensity of past karma, making it difficult to deviate from its course. For example, a soul aspiring for righteousness might falter due to the overpowering effect of past karma.

The Process of Karmic Liberation in Jainism:

Overcoming Karma: Through strenuous effort, the soul can achieve purity and liberation.
Shedding Karma: Karmas, once ripened, are shed after they have delivered their experience.
Continuous Cycle: However, the destruction of past karma does not halt the inflow of new karma.
Breaking the Cycle: To break this chain, efforts like austerities (tapas), renunciation (tyaga), and self-control (samyama) are crucial.
Samyama and Samvara: Practices of self-control and stoppage of karmic influx (samvara) prevent new karmic bondage.
Tapas: Austerities help in destroying existing karma.
Soul's Agency: Through such efforts, the soul can achieve liberation.

The text concludes by highlighting the unique and scientific explanation of karma in Jainism, detailing how the soul binds with karma, the causes of this binding, the potency of karma, its duration, and the timing of its fruition. The author states that while a detailed discussion is not possible due to length constraints, Jainism's perspective on karma is vast like an ocean.

The concluding quote from Bhagavan Acharya (1740) powerfully states: "There is no force in the world that can stop the rising sun, just as there is no one in the world who can stop karma that has come to fruition." This reinforces the inevitability of experiencing karma once it has manifested.