Karm Vipak

Here's a comprehensive summary of the Jain text "Karm Vipak" by Lalchand Jain, based on the provided pages:

Karm Vipak: The Fruition of Actions

"Karm Vipak" by Lalchand Jain delves into the fundamental Jain concept of Karm Vipak, which refers to the fruition or consequence of actions (karm). The text explains that karm are the actions performed by a soul, driven by attachments like mithyatva (false belief). When these karm mature and manifest, the soul experiences vipak, which are the resulting pleasures and pains. Good actions lead to good fruition, and bad actions lead to bad fruition.

The Law of Karma: Freedom in Action, Dependence in Fruition

A core tenet highlighted is the soul's freedom in binding karm. The soul independently chooses to perform actions, whether good or bad, driven by attachment to raag (attachment) and dvesh (aversion). No karm binds without the soul's volition. Once karm are bound, they must be experienced when they mature. The text emphasizes that while the soul is free to bind karm, it is dependent on experiencing their consequences. Nishchit karm (unwavering karm) can persist for countless aeons, and unlike perishable worldly objects, the root of karm is indelible, only removable through intense austerities and self-control.

The Dire Consequences of Sinful Actions and the Importance of Equanimity

The book details the vipak of various sins, citing examples from scriptures.

• Himsa (Violence): The text states that violence, even against subtle (ekendriya) and gross (tras) beings, leads to severe consequences like madness, leprosy, and short lifespan. The example of Khandak Muni is presented, whose skin was flayed in a past life due to harming a subtle being. Though he achieved liberation due to his high spiritual state, it underscores the intense fruition of even seemingly minor harms. The author stresses that attachment to sinful actions amplifies their consequences.
• Asatya (Untruthfulness): Speaking lies results in consequences such as muteness, speech impediments, and incomprehensibility. Vasuraja's descent into hell due to false speech is mentioned. Those who habitually lie, bear false witness, create false documents, or keep false accounts face the suffering of hell. Untruthfulness is a gateway to great sin, causing the loss of even the fruits of virtuous deeds.
• Adattadan (Theft/Stealing): Theft leads to misfortune, poverty, and slavery. In this life, thieves face legal punishment and physical harm, and in the afterlife, they endure severe torment. The text expands the definition of theft to include unethical business practices like smuggling, adulteration, overcharging, shortchanging, and under-measuring. True business is conducted with ethics and justice; otherwise, it's daylight robbery. The argument that honesty hinders livelihood is refuted, stating that while wealth accumulation might be limited, basic needs will be met through ethical means. The root of sin is not hunger, but greed, which is insatiable.
• Abrahmacharya (Unchastity): This leads to impotence, misfortune, and rebirth in lower realms (animal kingdom).
• Parigraha (Possessiveness/Attachment): Excessive attachment results in unhappiness, distrust, and immense endeavors. Limiting one's possessions (parigraha pariman) stops numerous sins and brings unparalleled peace. Self-satisfaction in one's spouse and the practice of limited possessions are the cornerstones of an ethical life, essential for spiritual progress. Uncontrolled desire (trushna) renders all spiritual practices futile.

The Accumulation and Experience of Karma

• A single, minor sinful act, when performed with intense attachment, can multiply its consequences manifold, even by millions.
• Strong anantanubandhi kashaya (perennial passions) can lead to binding such severe karm that their fruition spans many lifetimes. A momentary lapse can extend the cycle of rebirth indefinitely. Therefore, extreme caution is advised during the binding of karm.
• The fruits of actions performed for others are borne solely by the doer. In times of severe karm vipak, the soul is alone, and no one can alleviate its suffering. Actions performed with joy can lead to sorrowful experiences.

The Importance of Equanimity (Samabhava) and Right Understanding

The text emphasizes that the true measure of a person's strength lies in maintaining equanimity during the manifestation of karm. The example of Lord Mahavir's past life (as Vipra Pal and later as Gwal), where he endured similar suffering due to past actions, illustrates that karm are inescapable.

• Knowing the Cause: Understanding that one must experience the consequences of one's own actions is crucial for maintaining equanimity.
• Nirjara through Equanimity: Experiencing karm vipak with equanimity, especially during adverse times, leads to significant spiritual purification (nirjara). Equanimity during suffering can yield greater purification than the fruition of good karm.
• The Goal: A balanced approach of humility during good karm fruition and equanimity during bad karm fruition leads to liberation.
• Avoiding Blame: During adverse karm fruition, blaming others is futile and doubles the suffering, as it leads to the binding of new karm through artadhyana (lamenting contemplation).
• True Liberation: Genuine spiritual purification (nirjara) is achieved by the wise. The wise experience nirjara with intent (sakam nirjara), while the ignorant experience it involuntarily (akam nirjara). Sakam nirjara is more effective in destroying karm.

The Path of the Enlightened (Jnani)

• Burning Karma: The enlightened soul (Jnani) burns accumulated karm with the fire of right knowledge. They do not bind new karm, or if they do, it's in negligible amounts. This gradual freedom leads to liberation and omniscience.
• Nature of Karma: Each karm has its specific nature and fruition. For instance, jnana-avaraniya karm (knowledge-obscuring karm) clouds the soul's knowledge, making it unable to learn. Darshan-avaraniya karm (perception-obscuring karm) covers the soul's perception. Vedaniya karm (feeling karm) causes pleasure or pain, even when the means for happiness are present.
• No External Influence: No karm can deviate from its natural fruition. While external factors like place and circumstances can influence the experience, the primary cause is the karm's own fruition.

The Soul's Agency and the Cycle of Rebirth

• Self-Caused Consequences: The soul binds karm through ignorance and must face their consequences. External factors are secondary causes.
• Embracing the Present: Facing the current situation with equanimity, rather than lamenting or gloating, is true valor. Prudence is needed to prevent the binding of new karm at the time of their fruition.
• The Subjugation of the World: The entire world is subject to karm vipak. Sages, understanding this, remain equipoised in both joy and sorrow, not becoming dejected in suffering or elated in happiness. The folly of the ignorant lies in being overwhelmed by pleasure or despair in pain.
• Desire as the Driver: The soul's desires and intentions (vrutti or charitra) shape its future. Desire is the driving force behind karm, and it determines the soul's rebirth and circumstances.
• Conscious Rebirth: Souls with developed self-awareness can consciously choose their next rebirth, aligning their actions with their desires to achieve higher states, even divinity.

The Drama of Karma and the Role of the Guru

The universe is depicted as a grand play orchestrated by Karmaraj (the King of Karma), with 84 types of stages and the soul playing various roles. The text concludes with verses by Swami Ramdas, emphasizing that all beings are bound by the chains of karm. Ignorance keeps them trapped, and without the wisdom of a true Guru, they are consumed by the cycle of time and karm. The soul is a farmer in the field of the body, bound by the threads of karm and punya (merit). Lost in the web of karm, the soul forgets its true self. The Guru's teachings are like a purifier, essential for breaking free.

The Paths of Liberation: Upsham Shreni and Kshapak Shreni

The text elaborates on the concept of spiritual progress through gunasthanas (stages of spiritual development) and the two paths to liberation:

• Upsham Shreni (Subduing Path): In this path, the soul subdues or pacifies the mohanīya karm (delusion-inducing karm). Souls on this path reach the 11th gunasthana (Upshantmoh - subdued delusion). However, this state is temporary, and the soul can fall back down the stages. If the soul dies in this state, it may be reborn in higher heavens, but if its lifespan ends after a certain point, it can even revert to the stage of false belief.
• Kshapak Shreni (Destroying Path): In this path, the soul destroys the mohanīya karm and other obstructing karm (ghati karm). This path leads to the 12th gunasthana (Kshinmoh - destroyed delusion), where the soul achieves permanent destruction of delusion and then progresses to the 13th gunasthana to attain omniscience. This path is considered more purifying and leads to permanent liberation.

The text stresses that even great souls like Shrutkevalis (those who know all scriptures) can be trapped by the power of karm if they are not meticulous. The verses by Acharya Umaswati highlight the immense power of the kshapak shreni soul, capable of destroying all karm, but also reiterate that karm must be experienced by the one who binds it.

In essence, "Karm Vipak" is a profound exploration of the Jain theory of karma, emphasizing the soul's responsibility for its actions, the inevitability of consequences, and the paramount importance of equanimity, right knowledge, and diligent effort in transcending the cycle of birth and death.