Karm Swarup Aur Bandh

Here's a comprehensive summary of the provided Jain text, "Karm Swarup aur Bandh" by Rajkumar Jain, based on the given pages:

Book Title: Karm Swarup aur Bandh (The Nature and Bondage of Karma) Author: Rajkumar Jain Publisher: Z_Hajarimalmuni_Smruti_Granth_012040.pdf Catalog Link: https://jainqq.org/explore/210359/1

Summary:

The text, "Karm Swarup aur Bandh" by Rajkumar Jain, delves into the fundamental Jain principle of karma, highlighting its unique significance within the broader landscape of Indian philosophy. Jainism holds a distinct position among Indian philosophical systems due to its core tenets. It regards the Vedas as not divinely authored (paurushey) and, crucially, does not accept God as the creator of the universe. This rejection of a creator God leads some to label Jainism as atheistic, a classification shared with Buddhism and Charvaka philosophy, as they also do not consider the Vedas as authoritative.

However, the author emphasizes that Jainism, through its various doctrines, inherently proves its theistic nature. One of the most prominent of these is the theory of karma. While other philosophical schools (including Buddhism) also accept the concept of karma, Jainism's articulation of it is considered uniquely profound, logical, and scientific, unparalleled elsewhere.

The essay aims to provide a concise overview of what karma is and how and why it becomes bonded to the soul (Atma).

The Nature of Karma and Bondage in Jainism:

According to Jainism, every embodied soul (sansari atma) is bound by karma. This bondage is not a recent event but has been an inherent condition since time immemorial (anadi kal). Just as gold extracted from a mine is impure and mixed with impurities, so too are embodied souls inherently bound by karmas. If souls were pure in the past, they would not be bound, as a pure soul is liberated. Once a soul attains liberation, karmic bondage becomes impossible.

For karmic bondage to occur, internal impurities are essential. A pure soul cannot experience impurity, and without impurity, karmic bondage cannot happen. If bondage could occur without impurity, even liberated souls would be subject to it, rendering the pursuit of liberation futile.

The text cites Acharya Kundkund's "Panchastikaya" to explain the cycle of karma and rebirth. The verse suggests that a soul in the cycle of birth and death experiences attachments (raga) and aversions (dvesha). These inclinations lead to new karmic bondage. Karmic bondage results in rebirth in various states of existence. Birth leads to the acquisition of a body, which possesses senses. Through the senses, the soul interacts with worldly objects. This interaction fosters attachment to desirable objects and aversion to undesirable ones. This continuous cycle of experiences, attachments, aversions, and karmic bonding forms the cycle of existence (samsara chakra). This cycle is considered beginningless and endless for those who will never achieve liberation (abhavyas) and beginningless but finite for those who will achieve liberation (bhavyas).

Generally, any action performed is considered karma. This includes the daily activities of individuals, such as eating, drinking, thinking, speaking, moving, playing, etc. The consequences of these actions, according to the principle of karma, are experienced by the individual. While various Indian philosophies, including Jainism, Sankhya, Yoga, Nyaya, Vaisheshika, and Mimamsa, accept the concept of karma, there is a fundamental disagreement between theistic and atheistic views regarding the nature of karma's fruits and the mechanism of their fruition.

The text further elaborates that when actions are performed under the influence of attachment or aversion, they leave behind impressions or tendencies (sanskaras) on the soul. These sanskaras are what determine the future experiences of the soul, leading to good results from good deeds and bad results from bad deeds. The core driver behind these tendencies and subsequent actions is attachment or aversion. Without these emotions, an action is impossible, and if it does occur, it does not lead to karmic bondage. This continuous cycle of sanskaras and actions has been ongoing since time immemorial.

Jainism's Unique View on Karma:

Here lies a significant distinction in Jainism's perspective. Unlike other philosophies that consider karma as momentary and its sanskaras as permanent, Jainism posits that karma is not just an impression but a tangible, material substance (dravya). This material karma is composed of specific types of subtle particles (pulagala). These particles, when attracted by the actions of a soul driven by attachment or aversion, merge with the soul like milk mixing with water. Although these karmic particles are physical, they become one with the soul through the soul's actions. Therefore, any karma performed by an individual remains intrinsically linked to the soul until it yields its fruit. The soul bound by karma is compared to a fish caught in a net or a lion confined in an iron cage.

While other schools believe karma itself ceases to exist after the action, leaving only its sanskara, Jainism maintains that karma is a substantial entity that binds to the soul due to the soul's passions (raga, dvesha). Every mental, verbal, and physical action performed by a soul influenced by attachment or aversion attracts these karmic particles, which then enter the soul and cause bondage, leading to future positive or negative outcomes.

The text quotes from "Pravachansara" to illustrate this: "When the soul, filled with attachment and aversion, engages in good or bad actions, karmic matter (karmarajat) enters it in the form of ignorance, etc." This clearly indicates that karma is a material substance that binds to the soul.

A potential objection arises: how can a material (murta) substance like karma bind with an immaterial (amurta) soul? The resolution lies in the Jain view that the relationship between the soul and karma is primordial (anadi). Since time immemorial, the embodied soul has been bound by material karmas, and consequently, the soul itself becomes, in a practical sense, material (kathanichit murta). The "Dravya Sangraha" states that while the soul in its pure essence does not possess the qualities of color, taste, smell, or touch, and is therefore immaterial, due to the primordial bondage of karma, it is considered practically material in worldly interactions. Thus, the material karma substance binds to the soul, which is, in a transactional sense, material.

In conclusion, karma is divided into two categories: dravya karma (material karma) and bhava karma (mental/emotional karma). Dravya karma refers to the karmic particles that bind to the soul, while bhava karma refers to the resulting states of attachment and aversion within the soul caused by dravya karma. These two are mutually causal: dravya karma leads to bhava karma, and bhava karma leads to the attraction of dravya karma. Without one, the other cannot exist. The bondage of these karmas is the reason for the soul's cycle of birth, death, and transmigration through various states of existence. This relationship between the soul and karma continues in a cyclical manner since time immemorial.