Karm Siddhant Ek Tippani

Here's a comprehensive summary of the provided Jain text, "Karm Siddhant Ek Tippani" by Dr. Shanta Mahatani, focusing on the philosophical explanations of karma:

The text begins by questioning the common understanding of "good deeds lead to good results and bad deeds lead to bad results." It highlights the difficulty in defining "good" and "bad" as these terms are often context-dependent, varying with circumstances, objects, mental states, and even individuals. What is good for one person or at one time might be bad for another or at another time. This subjectivity is further illustrated by the observation that immoral and dishonest individuals sometimes appear happy, while virtuous and honest people may suffer.

To explain these apparent contradictions, the text introduces the common explanation that these situations are the results of past lives' karma, and current actions will bear fruit in future lives.

The author then explores different uses of the word "karma." Beyond the cause-and-effect interpretation, it notes the colloquial use of "karma" meaning "fate" or "destiny," as in the saying "Karam gati tarre naahi tarre" (Fate's course cannot be altered). However, the text posits that even fate is determined by karma. Another common usage refers to the fruits of actions within the current lifetime, such as a hardworking student achieving a good job or someone's health deteriorating due to excessive drinking being attributed to their "karma."

The essay emphasizes that these examples demonstrate how "karma" is used to explain various behaviors and that the term itself is employed in diverse ways. Therefore, a philosophical interpretation of karma's nature and related questions is deemed necessary.

The text then asserts that all Indian philosophical systems, with the exception of Charvaka, accept the concept of karma in some form, interpreting it as both the cause of bondage and the means to liberation. A central tenet of karma is the belief that every action inevitably produces a result, a principle rooted in the universality of the cause-and-effect law. This law is extended beyond physical events to explain moral occurrences, implying that just as there are natural consequences, there are also moral consequences. The karma-vadi (believer in karma) is primarily interested in this moral dimension, asserting that both individual and collective actions have moral outcomes, hence the principle of good yielding good and bad yielding bad.

However, the text points out a divergence among karma-vadis regarding the nature of moral consequences. Some believe that actions generate a power that remains within the soul and later manifests as moral results. These thinkers attribute events like dying from cholera or breaking a bone after falling from a tree to the inauspicious karma from past lives. From this perspective, the natural causes of events are considered secondary; the primary cause is the power generated by past karma that persists until the result is produced.

The essay then identifies two controversial points concerning the nature and direction of this "karmic power," stating that a detailed discussion of various Indian philosophical systems is beyond its scope. The two key points are:

1. Can power reside in something other than a conscious entity, such as karma itself?
2. Can moral values and natural qualities be considered to be on the same level?

The raising of these questions stems from the distinction between "what ought to be" and "what is," and the logical difficulties in transforming one into the other. Some philosophical traditions link karma theory with the concept of God. These philosophers argue that God, being omniscient and omnipotent, can do anything. However, the text questions whether God also determines what is right and wrong, good and bad. It suggests that since moral laws are not universal and are not like natural laws, the possibility of knowing God's laws is doubtful. To avoid these criticisms, the text proposes that instead of God, humans or human society should be considered the source of morality.

The analysis concludes that karma-vada is based on three core beliefs:

1. Every action has a corresponding result.
2. Rebirth occurs.
3. (In some philosophies) God exists and controls everything.

However, the text reiterates that these beliefs can lead to conceptual difficulties. As a solution, it suggests that if moral laws are considered human laws, these difficulties can be resolved. This viewpoint is supported by the argument that each individual is aware of their actions and is therefore responsible for them, making them liable to reward and punishment. Yet, counter-arguments can be raised against this view, as the definition of morality and "good" and "bad" has varied across different times and societies, preventing the establishment of a timeless and universal moral rule. The text concludes by stating that moral laws should be absolute and unconditional.