Karm Siddhant Manan Aur Mimansa - Book Summary

Here is a comprehensive summary in English of the provided Jain text "Karm Siddhant Manan aur Mimansa" by Sadhvi Sanghmitra:

This document, "Karm Siddhant Manan aur Mimansa" (Contemplation and Analysis of the Theory of Karma) by Sadhvi Sanghmitra, delves deeply into the Jain philosophy of Karma, explaining its fundamental principles and its place within the broader Indian philosophical landscape.

Core Concept: Karma as the Solution to Existential Questions

The text begins by asserting that the Karm Siddhant (Theory of Karma) holds the key to understanding fundamental questions about existence. These include:

Why does the formless, abstract soul (Atma) experience happiness and sorrow?
What is the cause of birth and rebirth?
Why does the cycle of creation move in a structured manner?

The author emphasizes that while Karma is the bedrock of Jainism, this book will also analyze how other Indian philosophical systems have accepted, adapted, and interpreted the concept of Karma.

Karma: A Product of Indian Wisdom

The author describes the Karm Siddhant as a creation of India's fertile intellect, the "essence" obtained through the intense penance of its sages. It is presented as the grand edifice upon which all theistic philosophies are built. While there might be differing views on the exact nature of Karma, there is a universal agreement that spiritual liberation (Moksha) is achieved by transcending Karma. Every philosophy has, in some form or another, analyzed Karma, but Jainism presents its contemplation with exceptional breadth and subtlety.

Defining Karma in Jainism

Literal Meaning: In common language, "Karma" means duty or action performed by an agent.
Mythological Interpretation: In mythology, it refers to vows and observances.
Sankhya Philosophy: In Sankhya, five symbolic activities are referred to as Karma.
Jain Perspective: In Jainism, Karma is defined as an entity that, despite being foreign and material (Pudgalika), adheres to the soul and influences it.

The Process of Karma Adherence (Bandhan)

The text explains that the soul's vibratory regions (Atma-pradesh), agitated by good and bad actions, attract matter particles (Pudgal-skandh). Some of these attracted particles adhere to the soul's regions, while others are rejected. The adhered Pudgal-skandh are called Karma.

These Karma are composed of infinite atoms, are subtle, and have four types of touch (Chatusparshi). The soul attracts Karma to all its regions. Each Karma-skandh binds to all soul regions and manifests into various types of Karma, such as those that obscure knowledge (Jnanavarana) and perception (Darshanavarana).

Types of Karma Fruition (Vedan)

Pradeshodaya: The experience of Karma that affects only the soul's regions.
Vipakodaya: Karma that yields auspicious or inauspicious results and then ceases.

The author uses the analogy of a farmer sowing seeds: not all seeds sprout, and even those that do require favorable conditions to bear fruit. Vipakodaya is what obstructs the soul's inherent qualities and binds new Karma. Pradeshodaya does not create new Karma or obstruct the soul's qualities. Even with infinite coverings, the soul's light is never completely extinguished, which is why the soul never becomes non-soul.

The Fourfold Process of Karma Binding (Bandhan)

Prakrutibandh (Nature Binding): At the time of acquisition, Karma-pudgals are undifferentiated. During binding, they develop distinct natures that obstruct the soul's qualities like knowledge, perception, etc.
Sthitibandh (Duration Binding): This determines the time period for which the Karma will remain bound.
Anubhagbandh (Intensity Binding): This relates to the intensity or sweetness/bitterness of the Karma, determined by the intensity and calmness of the soul's states (Anupurnata of soul's consequences).
Pradeshbandh (Quantity Binding): This determines the number of Karma-pudgals or the degree of identification between the soul and Karma.

The text uses the analogy of a modak (a sweet Indian confection) to illustrate these four aspects: its nature (e.g., good for bile or promoting phlegm), its duration, its sweetness, and its number of constituent particles.

Types of Karma: Material and Immaterial

Dravya Karma: The material Pudgal-skandh that are capable of becoming Karma.
Bhava Karma: The corresponding mental states and attitudes of the soul that lead to the binding of Dravya Karma.

Causes of Karma Binding (Bandhan Hetu)

Karma binding is not without cause. The connection between the soul and Karma is not arbitrary. Pure, liberated souls do not bind Karma because the causes are absent. Only impure souls bind Karma. The two primary causes are Rag (attachment/passion) and Dvesh (aversion/hatred). These act like a sticky substance to which Karma-pudgals adhere. In the language of scriptures, Rag and Dvesh are the seeds of Karma.

Other Indian philosophies also recognize Rag-Dvesh as the seed of Karma. Patanjali's Yoga Sutras state that Karma-ashaya (the storehouse of Karma) originates from Kleshas (afflictions). Until Kleshas exist, birth, lifespan, and experiences occur. The commentary on Yoga Sutras explains that without Kleshas, Karma has no power to fructify. Just as de-husked grains cannot sprout, Kleshas, when destroyed, do not cause rebirth. Karma seeds, when burnt, do not produce the sprouts of future existences.

The text notes variations in identifying the causes of binding (e.g., four causes in Mulachar, five in Tattvartha Sutra, or just Kasha and Yoga). Two main traditions regarding Kasha and Yoga are discussed:

Combination: Karma binding occurs through a combination of Kasha and Yoga. Kasha binds duration and intensity, while Yoga binds nature and quantity.
Independent: Kasha and Yoga independently create Karma. Sin is bound by Kasha or inauspicious Yoga, while merit is bound solely by auspicious Yoga.

The author leans towards the second tradition, arguing that Kasha (unrighteousness) and auspicious Yoga (righteousness) are contradictory and cannot simultaneously contribute to the same outcome (merit binding).

Two Types of Karma Binding:

Samparayik Bandh: Binding by the passionate soul (Sakshayi).
Iryapthik Bandh: Binding by the non-passionate soul (Akshayi), with a shorter duration.

The Primary Cause: Mithyatva (Deluded View)

Among the binding causes, Mithyatva (deluded or false belief) is considered the primary one. It is the opposite of Samyaktva (right belief) and represents the soul's confused state, a veil of perception-delusion. While Rag and Dvesh are components of conduct-delusion (Charitra Moha) and are the direct agents of binding, Mithyatva is considered the first cause because it is accompanied by the "family" of Charitra Moha, namely the four unbroken Kasha. Their association makes Mithyatva the initial trigger for significant and dense Karma binding. This aligns with other philosophies that identify false knowledge or ignorance as the root cause of suffering and rebirth.

The ten states of Karma:

The text outlines ten states of Karma between binding and fruition:

Bandh (Binding): The state of being bound to the soul.
Udvartan (Augmentation): Increase in the duration and intensity of Karma.
Apvartan (Diminution): Decrease in the duration and intensity of Karma.
Satta (Existence): The state of Karma-pudgals after becoming Karma until they are no longer bound.
Uday (Fruition): The period of experiencing Karma.
Udheerana (Premature Fruition): Experiencing future Karma-dali with current Karma-dali by reducing their duration.
Sankraman (Transmutation): Change from one type of Karma to a similar type through effort.
Upsham (Pacification): Complete quiescence of Mohaniya Karma for a short period.
Nidhhat (Fixed): A deep, fixed state of Karma where changes like Udvartan or Apvartan are not possible.
Nikachit (Unchangeable): The most solidified state of Karma, where no alteration is possible, and it must be experienced.

The author discusses the apparent contradiction with Nikachit, particularly concerning lifespan Karma, suggesting that perhaps only a specific aspect (nature, duration, intensity, or quantity) of the Karma might be Nikachit, allowing for other aspects to be modified.

The Materiality of Karma:

A unique point of Jainism is its assertion that Karma is material (Murt). The text argues that anything that binds is material, using analogies of chains, embankments, and continents. While the soul's states might appear like binding, they are actually results of binding. Other philosophies consider Karma immaterial, attributing it to qualities like "Adrishta" (Yoga), "Karma" (Sankhya), "Vasana" (Buddhism), or "Avidya" (Vedanta).

Reconciling apparent contradictions:

Why the happy suffer and the suffering prosper? This is explained through the concept of 'mangs' (types of Karma outcomes): Punyanubandhi Pap (meritorious cause of sin), Papanubandhi Punya (sinful cause of merit), Punyanubandhi Punya (meritorious cause of merit), and Papanubandhi Pap (sinful cause of sin). The immediate result of an action is not always experienced immediately.
The influence of the material on the immaterial: While the soul is immaterial, the text argues that the soul also has a material aspect (kathañchit murt) due to the adherence of Karma-pudgals. This influences the soul, much like nutritious elements affect knowledge or alcohol affects consciousness.

The Beginninglessness of the Relationship (Anaditva):

The relationship between the soul and Karma is considered beginningless (Anadi). If it had a beginning, it would lead to logical inconsistencies regarding the origin of both the soul and Karma. This concept is explained with the analogy of the present moment, which, while experienced now, has an ungraspable, beginningless flow from the past. However, the relationship of Karma with the soul is described as "Anadi-santa" (beginningless but with an end), like gold and clay which can be separated by fire. Auspicious actions can break this beginningless bond.

External Objects and Karma:

Karma is divided into Ghati Karma (obscuring, which directly harms soul qualities) and Aghati Karma (non-obscuring). Aghati Karma are external-world dependent and relate to the acquisition of material objects. The text clarifies that the absence of external objects is not solely due to the failure of Antaraya Karma (an obstacle-creating Ghati Karma). It suggests that material achievements can be a result of Karma, while the absence of them might be influenced by Karma but is not a direct Karma-generated outcome. The true contribution of Karma is in the experience of happiness and sorrow associated with these objects.

Soul's Freedom and Dependence:

The soul is generally considered free in its actions (Kartrutva) and dependent in experiencing the fruits of those actions (Bhogtrva). However, the text argues for a dual nature: the soul is free to choose its path and can even alter Karma through actions like Udvartan, Apvartan, and Sankraman. Yet, it is also dependent because bound Karma must eventually be experienced, even if partially or indirectly.

The Process of Karma Annihilation (Karma Kshay):

The text details the advanced stages of Karma annihilation that occur from the eighth stage of spiritual development onwards, including:

Apoorva Sthiti Ghat: Unprecedented reduction in Karma duration.
Apoorva Ras Ghat: Unprecedented reduction in Karma intensity.
Gunashreni: Arranging Karma-dali in stages of increasing quantity.
Gun Sankraman: Transmutation of inauspicious Karma into auspicious ones.
Apoorva Sthiti Bandh: Binding Karma with unprecedentedly short durations.

The ultimate process of intense Karma annihilation is called Kevali Samudghat, where the soul, in its final moments before omniscience, exerts immense effort to shed remaining Karma, likened to a fierce battle that purifies the soul. This is compared to certain yogic practices in other philosophies that involve creating multiple bodies to accelerate the dissipation of Karma.

Comparison with Other Philosophies:

The document concludes by comparing the Jain concept of Soul-Karma with similar concepts in:

Sankhya: Nature (Prakriti) and Purusha (soul). Prakriti binds, and Purusha experiences.
Buddhism: Karma is viewed as "Vasana" (latent tendencies). The doctrine of momentariness poses challenges, which Buddhism addresses by explaining the transmission of Vasana from one moment to the next, preventing "lost action" or "unexperienced action."
Other Indian Philosophies: Various terms like Maya, Avidya, Prakriti, Vasana, Ashay, Dharma-Adharma, Adrishta, Sanskar, Bhagya, Malpash, Apurva, Shakti, Leela are used to describe concepts akin to Karma.

Conclusion:

The text reiterates that the Karm Siddhant is a scientific exposition that resolves complex issues and reveals profound mysteries. It empowers the soul with self-reliance, awakening new enthusiasm. It breaks the chains of psychological slavery and paves the path for the awakening of inner strength, emphasizing that even the intention behind an action significantly impacts the nature and intensity of Karma binding.