Karma Philosophy - Book Summary

Here's a comprehensive summary of "The Karma Philosophy" by Virchand R. Gandhi, based on the provided text:

Overview:

"The Karma Philosophy" is a seminal work by Virchand R. Gandhi, a prominent Jain delegate to the Parliament of Religions in Chicago in 1893. This book, collected and edited by Bhaghu F. Karbhari, offers a detailed exposition of the Jain understanding of karma, presented with scientific precision and logical reasoning. The foreword by K.P. Mody highlights the philosophical depth and scientific basis of the Jain karma doctrine, emphasizing its complexity and its unique position in world philosophy. The book aims to make this intricate doctrine accessible to a wider audience, particularly in English.

Core Principles of Jain Karma Philosophy:

The book is built upon several fundamental principles:

The Universe as a System: The universe is not a random collection of substances but an ordered system governed by inherent laws. Karma is presented not as a command but as a natural law or formula derived from observation.
Distinction Between Life/Consciousness and Matter: Life and consciousness are fundamentally different in kind, not just degree, from mere material activity (motion or vibration). While matter grows by addition, living beings assimilate foreign particles and reproduce.
The Soul (Atman): The substratum of life and consciousness is the soul, or "Atman." The soul is eternal, having no beginning or end. It is a distinct reality, not identical with any other soul, thus preserving individuality.
Reality and Change: Reality does not need to be changeless. True reality involves experiencing relationships, causing, and being influenced. Souls, being realities, naturally undergo various changes and states throughout existence.
Causality and Continuity: Every stage of existence is a result of previous states. This doctrine of karma explains how current individual characteristics are the outcome of forces generated in the past.

Nature and Definition of Karma:

Reality: Karma is considered a reality, akin to physical objects, though it is subtle and not directly perceivable by the senses.
Fine Matter: Karma is defined as the finest type of matter that a living being attracts and assimilates due to inherent "impellent forces." This assimilated matter alters the individual's nature.
Stored Force: Karma acts like stored energy, manifesting its effects at opportune times.
Analogy of Oiled Body: The process of karmic assimilation is compared to an oiled body attracting soot particles. Unless removed through specific knowledge, the soot will adhere until it naturally wears off.
Attraction Mechanism: The soul possesses an inherent "magnetism" that attracts and assimilates these subtle karmic particles.

Points of Study for Karma:

The philosophy of karma can be studied from various perspectives:

Nature: The inherent quality of karma.
Action: How karma operates.
Experience: The pleasure or pain it generates.
Intensity: The strength with which it manifests.
Duration: The length of time it remains attached.
Mass: Whether it is "heavy" or "light."
Generation and Manifestation: How karma is created, how it ripens, how it can be worked out early, and crucially, how its inflow can be prevented.

Eight Classes of Karma (Based on Function/Nature):

The book details eight primary classes of karma, each obscuring a specific aspect of the soul or influencing its existence:

Jnanavaraniya Karma (Knowledge-Obscuring): Obscures the soul's innate capacity for knowledge. It is subdivided into five types corresponding to the five forms of knowledge (Matijnana, Shrutajnana, Avadhijnana, Manahparyava-jnana, Kevalajnana).
Darshanavaraniya Karma (Perception-Obscuring): Obscures the soul's general faculty of perception (Darshana). It has nine subdivisions, including states like sleep and somnambulism.
Vedaniya Karma (Feeling-Causing): Causes feelings of pleasure or pain. It has two subdivisions.
Mohaniya Karma (Intoxicating/Delusion-Causing): Infatuates the mental and moral nature, obscuring right belief and conduct. It has 28 subdivisions, including the four primary passions (anger, pride, deceit, greed) in various degrees, as well as emotions like sorrow, fear, and sexual passion.
Ayuh Karma (Life-Duration): Determines the duration and general nature of a life. It has four subdivisions corresponding to the four realms of existence: Deva (heavenly), Naraka (hellish), Manushya (human), and Tiryancha (animal/inferior).
Nama Karma (Identity/Individuality): Shapes the objective individuality, personality, and physical characteristics. It has 103 subdivisions, covering aspects like birth-category (gati), senses (jati), body-types (sharira), physical form (samsthāna), color, smell, taste, touch, vocalization, and fame.
Gotra Karma (Status/Lineage): Determines one's social standing and family background, with subdivisions for "high" and "low" lineage.
Antaraya Karma (Obstacle-Causing): Throws obstacles in the path of desirable actions, preventing their execution. It has five subdivisions, related to obstacles in giving (Dana), gaining (Labha), enjoying durable things (Bhoga), enjoying non-durable things (Upabhoga), and exercising power/energy (Virya).

Causes of Karma Generation:

Karma is generated by "impellent forces" or "hetu" (instrumental causes), which are specific states of mind and activity:

Mithyatva (Delusion/Wrong Belief): Five kinds, including sticking to false beliefs, doubting truth, and lack of developed judgment.
Avirati (Lack of Control): Twelve kinds, relating to the lack of control over thoughts, senses (touch, taste, smell, sight, hearing), and mental activities concerning various categories of beings and entities.
Kashaya (Moral Impurities/Passions): Twenty-five states, primarily the four major passions (anger, pride, deceit, greed) in their various degrees, plus other emotions. These states, when acted upon without detachment, generate karma.
Yoga (Activity): Fifteen kinds of bodily, mental, and verbal activities. Even truthful or neutral activities, when undertaken with certain impellent forces, can generate karma.

Stages of Development (Guna-Sthanas):

The book outlines 14 stages of spiritual development, illustrating the progression from intense delusion to omniscient liberation:

Stages 1-3 (Mithyatva, Sasvadana, Mishra-Drishti): Characterized by delusion, partial delusion, and indifference, leading to the generation of various karmas.
Stage 4 (Avirati-Samyak-Drishti): Marked by the dawn of right belief (Samyaktva) but still lacking full self-control (Avirati).
Stage 5 (Desha-Virati-Samyak-Drishti): Characterized by partial self-control (Desha-virati) and right belief (Samyaktva), leading to the observance of vows (Vratas).
Stages 6-12 (Sarva-Virati to Kshina-Mohaniya): Progressively higher stages of monks, marked by increasing control over passions (Kashaya), negligence (Pramāda), and the eventual destruction of Mohaniya karma.
Stages 13-14 (Sayogi-Kevali and Ayogi-Kevali): The stages of omniscient beings, where all obscuring karmas are destroyed, leading to final liberation.

Vows (Vratas) for Laypeople:

The book details the 12 special vows (Vratas) that laypeople can undertake to progress spiritually, forming the "special dharma." These are categorized into:

Anuvratas (Lesser Vows - 5):
1. Sthula-pranatipata-viramana vrata (Non-killing): Refraining from gross forms of killing, with a focus on innocent, moving beings.
2. Sthula-mrishavadaviramana vrata (Non-lying): Refraining from gross falsehoods, particularly those intended to injure.
3. Sthula-adattadana-viramana vrata (Non-stealing): Refraining from gross theft and dishonesty.
4. Sva-dara santosha-para-dara-viramana vrata (Sexual Restraint): Being content with one's own spouse and refraining from sexual misconduct.
5. Sthula-parigraha-parimana vrata (Non-possession): Limiting desires and possessions.
Guna Vratas (Virtue-Enhancing Vows - 3): 6. Dig-parimana vrata (Limited Directions): Restricting movement to specific areas. 7. Bhogopabhoga-parimata vrata (Limited Enjoyment): Limiting the consumption of objects and activities. 8. Anarthadanda-viramana vrata (Refraining from Useless Evil): Avoiding actions or thoughts that cause unnecessary harm or have no beneficial purpose.
Shiksha Vratas (Disciplinary Vows - 4): 9. Samayika vrata (Equanimity): Meditative practice for equanimity. 10. Dishāvakāshika vrata (Limited Dwelling): Restricting one's movement to a limited space for a period. 11. Paushadhopavāsa vrata (Fasting and Observance): Specific fasting and purification practices, often for 24 hours or more. 12. Atithisamvibhaga vrata (Guest Distribution): Sharing food with monks or worthy laypeople.

Key Concepts and Terminology:

Dravya-Bhava: The distinction between potential (Dravya) and actual (Bhava) states.
Vyavahara-Nishchaya: The distinction between external conduct (Vyavahara) and internal realization (Nishchaya).
Daya: Compassion, kindness, and benevolence, the foundation of Jain ethics.
Samyaktva: Right belief or conviction, a crucial state achieved through controlling the worst passions, which is essential for spiritual progress.
Aticharas: Partial transgressions of vows, often stemming from carelessness or imperfect intention, as distinct from outright breaking of the vow.
Sagaropama & Palyopama: Units of immense, immeasurable time used in Jain cosmology.
Pranas: Life forces or vital energies possessed by beings.

Conclusion:

"The Karma Philosophy" by Virchand R. Gandhi presents a profound and intricately detailed account of the Jain doctrine of karma, explaining its mechanism, its classification, the causes of its generation, and the progressive stages of spiritual development that lead to liberation. The book emphasizes that understanding and adhering to these principles, particularly through the practice of vows, is the path to overcoming suffering and achieving the soul's inherent pure and blissful state. The work highlights Jainism's emphasis on personal responsibility, the power of individual effort, and the scientific, logical approach to spiritual truths.