Karma Se Nishkarma Jain Darshan Ka Karma Siddhant - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Karma se Nishkarma Jain Darshan ka Karma Siddhant" by Dr. Rajendra Kumar Bansal:

This Jain text, "Karma se Nishkarma Jain Darshan ka Karma Siddhant" (From Bondage to Freedom: The Jain Doctrine of Karma), authored by Dr. Rajendra Kumar Bansal, delves deeply into the intricate Jain philosophy of karma and its role in achieving liberation (Nishkarma).

The book begins by defining "karma" as a multifaceted word whose meaning varies with context. It establishes that the soul (Jiva) and non-sentient matter (Karma) have been in an inextricable relationship since time immemorial. The soul, due to ignorance, delusion, and lack of self-control, is suffering, and its innate consciousness and knowledge are suppressed and restricted by the influence of karmic matter. This creates a paradoxical situation where the soul is a prisoner in its own karmic bondage, with karmic particles themselves being inert and without intention.

Core Jain Beliefs Presented:

Inherent Independence of Substances: All soul and non-soul substances in the universe are inherently independent, self-sufficient, and perfect. No substance can fundamentally alter another, although they may cooperate in the flow of change.
Self-Transformation of Substances: The creation, regulation, operation, and transformation of the universe occur due to the inherent self-transforming nature of substances. All changes are the result of the interplay of these substances, not the will of a creator God.
Soul's True Nature: All sentient beings are inherently self-born, knowing, and possess the potential to become perfect souls. They can achieve this perfection through self-awareness and discernment, or they can remain trapped in the cycle of suffering due to attachment, aversion, and delusion.
Freedom of Choice: Souls possess the freedom to choose their path. They can follow the path of knowledge and perception (their true nature) or indulge in passions like attachment, aversion, and delusion. Choosing the former leads to liberation, while the latter perpetuates the cycle of suffering.

Understanding Karma in Jainism:

Jainism defines "karma" specifically as extremely subtle, non-sentient pudgala (matter) particles that, due to the soul's passions (attachment, aversion, delusion), attach to the soul's vital points. These karmic particles obscure the soul's innate qualities like knowledge and perception, leading to experiences of pleasure and pain. This artificial and unnatural relationship between the soul and karmic particles is termed "karmic bondage" (karmabandha).

Types of Karma and Their Effects:

The text categorizes karma into two main types based on their impact on the soul:

Ghātiya (Obscuring) Karma: These karmas directly obstruct the soul's inherent qualities:
- Jnānāvaraniya (Knowledge-obscuring): Blocks the soul's knowledge.
- Darshanāvaraniya (Perception-obscuring): Blocks the soul's perception.
- Mohaniya (Delusory): Causes delusion, attachment, and aversion. This is further divided into:
  - Darshan Mohaniya: Delusion regarding the true nature of the self, leading to mistaken beliefs (Mithyatva) and the inability to perceive the right path.
  - Charitra Mohaniya: Delusion regarding conduct, leading to passions like anger, pride, deceit, and greed.
- Antarāya (Obstructing): Hinders the soul's inherent strength, giving, and enjoyment.
When Ghātiya karmas are destroyed, the soul's true, pure nature (knowledge, perception, bliss) is revealed.
Aghātiya (Non-Obscuring) Karma: These karmas do not directly obscure the soul's essential qualities but influence external experiences:
- Vedaniya (Feeling): Determines pleasant or unpleasant experiences.
- Āyu (Lifespan): Determines the duration of life.
- Nāma (Name/Body-Form): Determines physical characteristics, bodily form, senses, and other bodily attributes.
- Gotra (Status): Determines lineage and social standing.

The Process of Karmic Bondage and Liberation:

The text explains that karmic bondage arises from the soul's "vibhāvi bhāvas" (impure states of mind). These impure states lead to the influx (Āshrava) of karmic particles. The actual bondage occurs when these particles establish a connection with the soul. This bondage has four aspects: nature (prakriti), duration (sthiti), intensity (anubhāg), and number of particles (pradesh).

The path from bondage to freedom (Karma se Nishkarma) involves:

Āshrava: The influx of karmic matter into the soul due to passions.
Bandha: The actual binding of karmic matter to the soul.
Samvara: The cessation of karmic influx through control of passions and senses. This is achieved through practices like guarding the senses, mental discipline, virtuous conduct, and various spiritual disciplines.
Nirjara: The shedding of accumulated karma. This is achieved through penance (Tapas) and austerities.

The Nature of 'Bhāva' (States of Mind):

The text emphasizes that "bhāva" refers to the soul's states of consciousness. There are pure (Shuddha) and impure (Vibhava) states. The soul's true nature is its pure, knowing, and perceiving state. Impure states like attachment, aversion, and delusion are considered irreligious. The quality of one's karma depends on the nature of their "bhāva."

Key Stages and Practices for Liberation:

Self-Awareness and Discernment: Understanding the distinction between the soul (Jiva) and non-soul (Ajiva), including karmic matter, is crucial.
Renunciation of Delusion (Mithyatva): This is the root cause of karmic bondage. Destroying this fundamental misunderstanding of one's true self is paramount.
Control of Passions (Kashayas): Anger, pride, deceit, and greed (Kashayas) are also significant factors in karmic bondage.
Right Faith, Right Knowledge, Right Conduct (Samyak Darshan, Samyak Jnana, Samyak Charitra): This triad is identified as the path to liberation (Moksha Marg).
Tapas (Penance/Austerities): Both internal (e.g., self-reflection, study, meditation) and external (e.g., fasting, physical discipline) austerities are essential for shedding karma.
Dhyana (Meditation): Specifically, Dharmadhyana (contemplative meditation) and Shukladhyana (pure meditation) lead to spiritual progress and the destruction of karma.
Agam Abhyasa (Study of Scriptures): Understanding Jain scriptures is vital for right faith and knowledge, which in turn helps in the cessation of karmic bondage.
Attaining the Pure Soul (Shuddhatma): The ultimate goal is to realize and abide in the pure, unadulterated nature of the soul. This state of "Nishkarma" (freedom from karma) results in omniscience, omnipotence, and eternal bliss.

The "Moh Granthi" (Knot of Delusion):

The text highlights the "Moh Granthi" as the primary obstacle to liberation. This knot of delusion, fueled by attachment and aversion, binds the soul to worldly existence. Its unraveling is achieved through self-knowledge, discernment, and the realization of the pure soul, leading to the cessation of all karmic bondage.

In essence, the book outlines the Jain perspective that karma is not an external force but a consequence of the soul's own actions and mental states. The journey from "Karma" (bondage) to "Nishkarma" (freedom) is an internal transformation, achieved through a disciplined and conscious effort to align with the soul's inherent pure nature, thereby severing the ties of karmic matter.