Karma Siddhant Parichaya

This document is a comprehensive overview of the Jain Karma Theory, titled "Karma Siddhant Parichaya" (Introduction to the Theory of Karma) by Ajit Kumar Jain. It aims to explain the Jain perspective on karma, contrasting it with other religious philosophies.

Here's a breakdown of the key concepts discussed in the text:

Introduction and Core Jain Philosophy:

• The book begins by highlighting the unique aspects of Jain philosophy, such as Syadvada (theory of conditioned predication) and Ahimsa (non-violence), and emphasizes that its theory of karma is also distinct from other religions.
• Central Tenet: Unlike many other religions that attribute the creation, management, and destruction of the universe, and the suffering and happiness of beings to a supreme God, Jainism asserts that God has no role in these matters. Instead, sentient beings (Jivas) themselves, through their actions, accumulate good or bad karma and experience the consequences.

The Nature of Karma and Its Effects:

• Addressing the Question of Differences: The text poses the question of why there are so many variations in the forms of life (human, animal, insect) and the experiences of beings within them (strength, intelligence, wealth, health, happiness, suffering).
• Rejection of External Determinism: It addresses the common belief that destiny, fate, or luck determines these differences. The book argues that these are not external forces but are the results of one's own past actions (karma).
• The Dichotomy of Reality: The universe is divided into two fundamental categories:
  • Jada (Inert/Non-sentient): Matter (Pudgala) which lacks consciousness, the ability to know, see, or feel pleasure and pain. Pudgala is further divided into atoms (paramanu) and aggregates (skandha). All physical objects, including our bodies, are made of Pudgala.
  • Chetana (Sentient/Conscious): Jiva or Atma (soul), which possesses consciousness, the ability to know, see, and experience pleasure and pain.
• The True Source of Happiness and Knowledge: Through detailed examples (eating pan, receiving a telegram, salary increases), the book demonstrates that happiness and knowledge are not inherent qualities of external objects but are intrinsic, natural qualities of the soul (Atma). External objects merely act as catalysts or triggers for their manifestation.

The Concept of Karma as a Binding Force:

• The Veil of Karma: Despite knowledge and happiness being natural qualities of the soul, sentient beings in the world do not experience their full potential. This is because a "veil" covers their inherent qualities, limiting their manifestation. This veil is explained as Karma.
• Karma as Pudgala: The text identifies this binding substance as Pudgala (matter). Specifically, it refers to Karmic Pudgala (Karmic Matter) or Karmic aggregates (Karmāṇa skandha) that adhere to the soul.
• Mechanism of Bonding: The soul possesses an inherent attractive power (Yoga Shakti). Through thoughts, speech, and bodily actions (driven by emotions like anger, pride, deceit, greed, desire, love, hate), the soul attracts these Karmic Pudgala. This happens continuously, like milk and water mixing.
• Karma as the Cause of Suffering and Bondage: These Karmic Pudgala, when attached to the soul, obscure its natural qualities, rendering it dependent and leading to the cycle of birth and death. The text uses various terms like "Karm," "Bhagya," "Taqdir," "Kismat," "Adrishta" to refer to this same binding force.

The Eight Types of Karma:

The book then elaborates on the eight main types of karma, explaining their function and how they are accumulated:

1. Jnanaavarana Karma: Obscures the soul's inherent knowledge. Actions that hinder others' learning or pride in one's own knowledge lead to this.
2. Darshanaavarana Karma: Obscures the soul's inherent perception (which precedes knowledge). Actions that harm others' vision or disrespect those with disabilities contribute to this.
3. Vedaniya Karma: Causes experiences of pleasure (Saata Vedaniya) and pain (Asaata Vedaniya). Acts of kindness and compassion lead to pleasure, while causing harm and suffering lead to pain.
4. Mohaniya Karma: Generates passions like attachment, aversion, anger, pride, deceit, and greed. This is considered the root cause of other karmas as it leads to impure thoughts and actions.
5. Aayu Karma: Determines the lifespan and type of rebirth (human, animal, celestial, hellish). Virtuous actions lead to heavenly or human lives, while negative actions lead to lower existences.
6. Naama Karma: Determines the physical form and characteristics of a being. Actions like mocking those with deformities lead to an ugly body, while respecting all beings leads to a pleasing form.
7. Gotra Karma: Determines one's social standing and lineage (high or low caste). Arrogance and looking down on others leads to a lower Gotra, while humility and respect lead to a higher Gotra.
8. Antaraaya Karma: Creates obstacles in accomplishing good deeds. Acts of obstruction, dishonesty, or preventing others from performing charitable acts lead to this karma.

The Role of Intent and Intensity:

• Sthiti (Duration) and Anubhaga (Intensity): The text explains that the intensity of one's intentions and actions influences the duration (Sthiti) and potency (Anubhaga) of the karmic bonds. Intense negative actions lead to prolonged suffering, while mild ones have a lesser impact. Similarly, intense positive actions bring greater happiness.
• Karma Ripening: Karma does not produce results immediately. Like digested food, karmic matter ripens over time and then manifests its effects.

Overcoming Karma and Achieving Liberation (Moksha):

• Karma's Cycle: Old karmas fructify and are shed, while new karmas are constantly being bound. This cycle keeps the soul trapped in the cycle of birth and death.
• The Path to Freedom: Liberation from this cycle is achieved by:
  • Stopping the influx of new karma: This is done by ceasing to perform actions driven by attachment, aversion, and delusion.
  • Shedding existing karma: This is achieved through practices that purify the soul.
• The Three Jewels (Trikarna Shuddhi): The path to liberation is through the purification of thought, speech, and action, which are encapsulated by the Jain principles of:
  • Samyak Darshan (Right Belief): Understanding the true nature of the soul and its distinction from the body and worldly possessions.
  • Samyak Gyan (Right Knowledge): Possessing accurate knowledge about the soul and reality.
  • Samyak Charitra (Right Conduct): Living a life of virtue, ethical behavior, and self-control, including practices like meditation, penance, and detachment.
• The Role of Idealism: While the soul achieves liberation through its own efforts, the example of the pure soul (Paramatma) serves as an inspiration and guide for practicing virtues.
• Nirgrantha State: Through intense spiritual practice, the soul stops attracting new karmic matter. Existing karmas are shed without causing harm, similar to how a snake sheds its old skin.
• Liberated Soul (Moksha): When the soul is completely free from karmic bondage, it becomes a fully knowledgeable, blissful, and liberated soul, known as Paramatma.

Rejection of External Divine Intervention in Karma:

• The book strongly refutes the idea that God dispenses the fruits of karma. It argues that if God were the dispenser, then all beings would be either perfectly happy or perfectly unhappy, and no injustice would exist.
• Self-Responsibility: The text emphasizes that the soul itself is responsible for its actions and their consequences. The famous Bhagavad Gita verse "Karmanye vadhikaraste, ma phaleshu kadachana" (You have the right to perform your actions, but you are not entitled to the fruits of your actions) is cited to support this.
• Karma as a Natural Law: Karma is presented as a natural law, not a judgment from an external entity. The soul, through its own efforts, can mitigate the effects of past karma and create a better future.

Conclusion:

The book concludes by reiterating that the soul creates its own karmic bonds, sows the seeds of its own happiness and suffering, and ultimately has the power to break free from these bonds through its own determined efforts. The path to liberation is arduous but achievable through the pursuit of true knowledge, right belief, and right conduct.