Karm Swarup Prastuti

Here's a comprehensive summary of the provided Jain text, "Karm Swarup Prastuti" by Rameshmuni, focusing on the core message and arguments presented in the excerpt:

The text, written by Rameshmuni, aims to clarify the true nature of "Karma" (action and its consequences) within the Jain philosophy, asserting that a widespread misunderstanding and misdirection (Vidisha) have led many people astray. The author emphasizes the need to shed light on fundamental Jain principles to liberate individuals from centuries of misconceptions.

Karma as a Fundamental Force:

• Pervasive Influence: Karma is presented as an all-encompassing force, influencing every sentient being in the universe, from the smallest single-sensed organism to the most powerful celestial beings and worldly rulers (from a "bindu" to a "sindhu"). No worldly soul is free from its dominion.
• Master of All: Karma dictates that all worldly souls are bound by its rules and commands. Disobedience leads to suffering and wandering in adverse conditions. Even the enlightened are not exempt from its influence, as Karma can mislead and confuse them.
• Not the Soul: A crucial distinction is made: Karma is not the soul (Atman). The soul is described as eternal, indestructible, and conscious (Chaitanya). Karma, conversely, is material (Pudgalmay), inert (Jaddharmi), and lacks consciousness and bliss. It is an obstructive element that covers the true nature of the soul.
• Eternal Co-existence: Karma's existence is also described as beginningless and eternal, co-existing with the soul. Just as the soul's population remains constant, Karma's presence is also unchangeable in terms of its fundamental existence.

The Mechanism of Karma:

• Attachment through Emotion: Karma does not spontaneously attach to the soul. Instead, the material particles of Karma are attracted by the soul's volitional activities, thoughts, and emotions (Sangya-gat, Manogat Sukshma kinva Sthal Bhavnaon). These mental waves possess a magnetic power to draw Karma particles.
• Adherence to the Soul: Once attracted, these Karma particles, imbued with auspicious or inauspicious qualities, become integrated and bonded with the soul's vital points (Atmapradesho). This union gives Karma a seemingly "alive" existence for a specific duration.
• The Eight Main Karmas: The text details the eight primary categories of Karma that govern the soul's experience:
  1. Jnana-avaraniya Karma: Obscures the soul's knowledge.
  2. Darshana-avaraniya Karma: Obscures the soul's perception and sensory powers.
  3. Vedaniya Karma: Causes experiences of pleasure and pain.
  4. Mohaniya Karma: The most significant, it corrupts the soul's judgment and causes delusion, akin to intoxication.
  5. Ayushya Karma: Determines the duration of life in various existences (hellish, animal, human, divine).
  6. Nama Karma: Determines the soul's identity and reputation (good or bad).
  7. Gotra Karma: Dictates one's social standing (high or low caste).
  8. Antaraya Karma: Creates obstacles in performing virtuous acts like charity and gaining profit.

The Four Stages of Karma Bonding:

The text further elaborates on how Karma binds to the soul through four stages:

1. Prakriti Bandh (Nature Bonding): The bonding of specific types of Karma, each with distinct properties (e.g., obscuring knowledge vs. obscuring perception).
2. Sthiti Bandh (Duration Bonding): The time limit for which a particular Karma remains bonded to the soul.
3. Anubhaga Bandh (Intensity Bonding) / Ras Bandh: The degree of the Karma's fruition, which can be mild or intense.
4. Pradesh Bandh (Quantity Bonding): The amount or quantity of Karma particles that bond with the soul.

Critique of Theistic and Other Beliefs:

• Rejection of Divine Causation: The author vehemently refutes the idea that God (Ishwar) is the creator or dispenser of happiness and suffering. The text argues that if God were the creator, He himself would be subject to Karma due to the constant actions of beings. The creation of such a vast and diverse universe by an omnipotent being, without prior existence or means, is presented as logically flawed.
• Diversity as Evidence of Karma: The inherent diversity and inequality observed in the world – differences in size, form, disposition, fortune, health, intellect, and social status – are presented as direct evidence of individual Karma, not divine intervention or caprice.
• Individual Responsibility: The core message is that each individual soul is solely responsible for its actions and will experience the consequences thereof. No one else, not even relatives or deities, can share or absolve one from their Karmic burden.

Karma's Inevitability and Liberation:

• Unavoidable Consequences: Karma's influence is inescapable. It follows the soul wherever it goes, whether to heaven, hell, or any worldly realm. The author uses strong analogies like a debt collector to emphasize this point.
• The Path to Liberation: Liberation (Moksha) is achieved only when all Karmic bonds are severed through the complete destruction of Karma ("Kritsna Karma Kshayo Mokshah"). This leads to the soul becoming pure, stainless, and attaining the state of a Siddha (perfected being).
• Moral Imperative: The text concludes by urging individuals to abstain from all forms of unethical, immoral, and violent actions (unrighteousness, dishonesty, violence, etc.) and to actively engage in virtuous deeds such as service, righteousness, honesty, non-violence, and spiritual practices. This adherence to auspicious Karma leads to desired outcomes and purifies the soul, paving the way for liberation and eventual cessation of suffering for both the soul and Karma itself.

In essence, "Karm Swarup Prastuti" aims to empower individuals by clarifying that their current state and future experiences are primarily shaped by their own actions, not by external divine forces. It underscores the importance of conscious, ethical living as the sole path to true liberation and inner peace.