Karma Philosophy - Book Summary

This document is the book "The Karma Philosophy" by Virchand R. Gandhi and Bhagu F. Karbhari, published in 1913 by the Devchand Lalbhai Pustakoddhar Fund. The book is a compilation of speeches and writings by Virchand R. Gandhi, edited by Bhagu F. Karbhari, and aims to explain the Jain doctrine of Karma.

Key Concepts and Structure:

The book presents a detailed exposition of the Jain theory of Karma, which is considered fundamental to understanding Jainism. It is structured into several lectures and explanations, covering various aspects of Karma.

Core Principles of Karma Philosophy:

The Universe as a System: The universe is not a random collection of substances but an ordered system governed by inherent laws.
Life and Consciousness: Life and consciousness are distinct from the mere activity of matter, possessing their own substance that is not purely material.
The Soul (Atman): The substratum of life and consciousness is the soul, which is eternal and has no beginning or end. Each soul is an individual reality.
Karma as Reality: Karma is a reality, a subtle form of matter that living beings attract and assimilate due to certain internal forces. It influences and changes the individuality of the being.
Attraction and Assimilation: Similar to how oiled or greased skin attracts soot, souls attract karma due to inherent "impellent forces."
Manifestation: Karma is a stored force that manifests over time, producing experiences of pleasure or pain.

Points of Study for Karma:

Karma can be studied from multiple perspectives:

Nature/Function: The inherent quality and action of karma.
Action: How karma operates.
Experience: The pleasure or pain it causes.
Intensity: The strength of its manifestation.
Duration: How long it stays with the soul.
Mass: Whether it is heavy or light.
Generation and Manifestation: How karma is produced, how it ripens, and how it can be worked out prematurely.
Prevention: How to stop the inflow of karma.

Classification of Karmas:

The book details eight main classes of karmas, each with numerous subdivisions, totaling 158 distinct karmic energies:

Class 1: Jnanavaraniya Karma (Knowledge Obscuring Karma): Obscures the soul's innate knowledge. It has 5 subdivisions corresponding to the five types of knowledge:
- Mati-jnana: Sensory knowledge.
- Shrut-jnana: Knowledge from signs and symbols (reading, listening).
- Avadhi-jnana: Clairvoyant knowledge (limited in scope and content).
- Manah-paryava-jnana: Mind-reading knowledge.
- Kevala-jnana: Omniscience.
Class 2: Darshanavaraniya Karma (Perception Obscuring Karma): Obscures the soul's general perception. It has 9 subdivisions related to different states of consciousness and perception, including sleep states.
Class 3: Vedaniya Karma (Feeling Obscuring Karma): Causes feelings of pain or pleasure. It has 2 subdivisions.
Class 4: Mohaniya Karma (Intoxicating/Delusion Karma): Infatuates the mind, obscuring the distinction between right and wrong belief and conduct. It has 28 subdivisions, categorized into:
- Darshana Mohaniya: Obstructs relishing the truth (3 subdivisions).
- Charitra Mohaniya: Obstructs right conduct, encompassing emotions like anger, pride, deceit, greed, and desires (25 subdivisions with varying degrees of intensity).
Class 5: Ayuh Karma (Life Duration Karma): Determines the duration and general nature of one's lifespan in different existences (Deva, Naraka, Human, Animal). It has 4 subdivisions.
Class 6: Nama Karma (Name Karma): Determines the objective individuality of a being, including physical features, voice, color, etc. It has 103 subdivisions, intricately categorized into groups like Gati (state of existence), Jati (sense faculties), Sharira (types of bodies), Upanga (limbs/organs), Bandhana (binding), Sanghatana (cohesion), Samhanana (bone joints), Samsthāna (body shape), Varna (color), Gandha (odor), Rasa (taste), Sparsha (touch), Anupurvi (post-mortem direction), and Vihayo-gati (gait).
Class 7: Gotra Karma (Status Karma): Determines one's social standing and family background (high or low). It has 2 subdivisions.
Class 8: Antaraya Karma (Obstacle Karma): Creates obstacles to performing good deeds or actions. It has 5 subdivisions: Dana (giving), Labha (gain), Bhog (enjoyment of lasting things), Upabhoga (enjoyment of transient things), and Virya (energy/willpower).

Causes (Impellent Forces) of Karma:

Four primary impellent forces cause the generation of karma:

Mithyatva (Delusion): False belief and lack of proper understanding. It has 5 subdivisions.
Avirati (Lack of Control): Lack of control over senses and mind. It has 12 subdivisions related to controlling senses and living beings.
Kashaya (Moral Uncleanness): Intense emotions like anger, pride, deceit, and greed. It encompasses 25 states corresponding to the Mohaniya karmas.
Yoga: Activities of body, mind, and speech. It has 15 subdivisions related to thought, speech, and bodily activities.

Stages of Development (Guna Sthana):

The book outlines 14 stages of soul development, each characterized by the presence or absence of these causes and the resulting karmic generation. These stages represent the soul's journey from bondage to liberation. Key stages discussed include:

Mithyatva Gunasthana (1st Stage): Characterized by intense dislike of truth, leading to the generation of various karmas.
Sasvadana Gunasthana (2nd Stage): A brief, momentary taste of control after delusion subsides.
Mishra-drishti Gunasthana (3rd Stage): A state of indifference to truth, where neither strong like nor dislike is present.
Samyaktva: A crucial state of right belief and attitude, achieved when delusion is controlled. It is the foundation for progress.
Desha-virati-samyak-drishti Gunasthana (5th Stage): Characterized by partial self-control and Samyaktva.
Avirati-samyak-drishti Gunasthana (4th Stage): Characterized by right attitude but lack of complete self-control.

The Vows (Vratas):

The latter part of the book details the 12 vows (Vratas) that lay Jains can take to progress spiritually. These are divided into:

Anuvratas (Lesser Vows): Five vows involving partial abstention from harmful actions (non-killing, refraining from falsehood, refraining from stealing, refraining from sexual misconduct, and limiting possessions).
Guna Vratas (Virtue Vows): Three vows that support and enhance the Anuvratas (limiting directions of travel, limiting consumption of goods, and abstaining from purposeless evils).
Shiksha Vratas (Disciplinary Vows): Four vows that prepare one for monastic life (Sāmāyika - meditation, Disavksika - limiting movement, Pushdhopavasa - fasting and meditation, Atithisamvibhaga - offering food to monks).

Each vow is explained with its scope, causes, transgressions (aticharas), and fruits (results). The importance of dayā (compassion) as the foundation of these vows is emphasized.

Signs of Samyaktva:

The book lists five internal signs to recognize Samyaktva: Upashama (control of passions), Samvega (desire for liberation), Nirveda (recognition of embodied life as suffering), Anukampa (compassion), and Āstikya (conviction in the teachings of the Arhats).

Deity, Teacher, and Dharma:

Deity (Deva/Arhat): The highest ideal, a perfected soul free from all karmas, possessing 18 specific characteristics.
Teacher (Guru): A spiritual guide who possesses specific qualities and adheres to strict ethical principles.
Dharma: The path of righteousness, characterized by dayā (compassion) and adherence to rules of conduct, promoting spiritual development.

Vyavahara-Nishchaya and Dravya-Bhava:

The text also explains the Jain concepts of:

Dravya-Bhava: The potential or material aspect versus the actual, realized state.
Vyavahara-Nishchaya: The conventional or external aspect versus the ultimate, internal reality.

Overall Purpose:

The book serves as a comprehensive introduction to the Jain Karma philosophy, intended to enlighten readers about the intricate workings of karma, its causes, manifestations, and the path towards liberation through ethical conduct and spiritual discipline. It highlights the importance of understanding Karma for a true conception of Jainism.