Karma And Rebirth

Here's a comprehensive summary of "Karma and Rebirth" by T. G. Kalghatgi, based on the provided text:

Book Title: Karma and Rebirth Author: T. G. Kalghatgi Publisher: L. D. Institute of Indology, Ahmedabad Series: L. D. Series 38

Overview:

Published in 1972, "Karma and Rebirth" by T. G. Kalghatgi is a philosophical exploration of two fundamental concepts deeply embedded in Indian thought and society. The book presents three lectures delivered by the author, aiming to elucidate these concepts, examine their operation, and engage with various interpretations and criticisms, particularly from Western philosophical perspectives.

Key Themes and Arguments:

1. The Foundational Nature of Karma and Rebirth:

   • The book establishes Karma and Rebirth as the bedrock of Indian religions and philosophies. These concepts are not isolated but form a causal chain, two sides of the same coin, intricately woven into the fabric of Indian belief.
   • They are presented as attempts to explain the inexplicable aspects of life, particularly the unequal distribution of happiness and misery, and the perceived injustices in the world.

2. Understanding Karma:

   • Kalghatgi critically examines the meaning of Karma, rejecting interpretations that reduce it to mere habit.
   • He traces the concept's potential origins to the indigenous populations of India before the Aryan influence, noting its presence in Jaina, Buddhist, and Patanjala Yoga systems.
   • Etymologically, Karma means "whatever is done," encompassing physical, verbal, and mental actions. Every action leaves behind subtle after-effects, creating potential energies that manifest as rewards or punishments.
   • The book details the Jaina conception of Karma, which views it as subtle matter (pudgala) that adheres to the soul (jiva), obscuring its pure nature and leading to bondage. This material nature of Karma is a significant aspect of the Jaina doctrine.
   • Karma is classified into various types (e.g., jñānāvaraṇīya, darśanāvaraṇīya, mohanīya, ayu, nāma, gotra, antarāya) based on their effects on the soul's capacities and life circumstances. It is also categorized as ghati (obscuring) and aghati (non-obscuring) Karma.
   • The operation of Karma involves processes like bondage (bandhana), transformation (sankramana), increase/decrease in realization (udvartana/apavartana), premature realization (udirona), subsidence (upasama), and annihilation (kshaya).
   • The concept of Lesya (coloration of the soul due to karmic influx) is discussed, highlighting its ethical and psychological significance, with six primary colors representing different temperaments and moral states.

3. The Problem of Inequality and Western Responses:

   • The book acknowledges the stark inequalities in life (good people suffering, bad people prospering) and explores how various philosophies have attempted to explain this.
   • It discusses fatalistic views ("the moving finger"), idealistic views (evil as unreal), and dualistic theories.
   • The author highlights Western thinkers like Kant and Schopenhauer's perspectives on suffering and the limitations of simple optimism.
   • Attempts to address evil through dualism or by viewing it as a "flavour" are also noted.

4. The Role of Rebirth (Transmigration):

   • Rebirth is presented as a corollary to Karma, necessary for exhausting accumulated karmic effects over successive lives.
   • The author notes the widespread belief in life after death across cultures, from primitive societies to ancient Greeks, Jews, and early Christian mystics.
   • The book delves into the philosophical arguments for the soul's immortality and pre-existence, drawing heavily on Plato's dialogues (Meno, Phaedo, Republic) and the arguments of thinkers like Plotinus.
   • The influence of Orphic mysticism and Pythagoreanism on the concept of soul transmigration is explored.
   • Western philosophers like McTaggart are discussed for their attempts to reconcile immortality with pre-existence and multiple lives, often through metaphysical arguments.
   • The problem of memory loss across lives is examined, with the author suggesting it doesn't negate the continuity of the self or the value of rebirth.

5. Critique and Defense of the Karma Theory:

   • Fatalism Objection: Kalghatgi addresses the criticism that Karma leads to fatalism and apathy, arguing that this is an overstatement. He emphasizes that Karma encourages self-reliance and ethical conduct, not passive acceptance.
   • Determinism vs. Free Will: The book engages with the debate on determinism and free will in relation to Karma, suggesting that while past Karma influences the present, individuals retain the freedom to shape their future through their actions and choices.
   • Individualism vs. Social Responsibility: The objection that Karma promotes individualism is countered by the assertion that Indian ethics, including Jainism, are inherently social, emphasizing compassion and responsibility towards others.
   • Mechanical Operation: The criticism that Karma operates too mechanically is addressed by explaining how human effort, penance, and spiritual practices can modify, transform, or annihilate karmic effects.
   • Retribution and Redemption: The author defends the retributive aspect of Karma, arguing it's a principle of action and reaction, not just punishment, and that self-effort for purification is paramount. The role of repentance is seen as a means, not an end.
   • Theistic Objections: The perceived conflict between an omnipotent God and the concept of Karma-induced suffering is resolved by arguments that God acts in accordance with the law of Karma, making it a principle of justice rather than partiality.

6. The Path to Liberation (Moksha):

   • The ultimate goal is liberation from the cycle of Karma and rebirth.
   • This is achieved through stopping the influx of new Karma (samvara) and the destruction of accumulated Karma (nirjara).
   • Jainism proposes a detailed path involving self-control, vows, ethical conduct (caritra), and penance.
   • The fourteen stages of spiritual development (gunasthanas) describe the progressive subsidence and destruction of karmic veils, leading to eventual omniscience and liberation.

7. Shri Aurobindo's Perspective:

   • The book incorporates Shri Aurobindo's philosophy, which views rebirth not just as moral retribution but as a process of soul evolution and self-realization, a unfolding from matter towards spirit.
   • Aurobindo emphasizes the importance of the individual self in cosmic evolution and sees rebirth as a necessary mechanism for this progression, ultimately leading to spiritual freedom.

Conclusion:

"Karma and Rebirth" by T. G. Kalghatgi offers a detailed and nuanced examination of these core Indian philosophical concepts. It highlights their historical and philosophical roots, explores their intricate mechanisms, and critically engages with both internal Indian debates and external Western critiques. The book concludes by emphasizing that while empirical scientific proof remains elusive, the insights of seers and the widespread, enduring belief in Karma and Rebirth point to profound truths about the nature of existence, justice, and the soul's journey towards liberation.