Karma Vignayan Shibir 2008 2009

Here's a comprehensive summary of the Jain text "Karma Vignyan Shibir-2008-2009" by Jinchandra Acharya, focusing on the core principles of Jain Karmic Theory:

Overview:

This text is a compilation of key points from discourses on Jain Karmic Theory (Karma Vignyan) delivered by Param Pujya Shree Jinchandraji Maharaj. Organized by Prerna Prakashan Trust (India), Shantiniketan Foundation (Malaysia), and Melbourne Shwetambar Jain Sangh (Australia), it aims to explain the intricate workings of karma within the Jain philosophical framework. The text emphasizes that understanding karma is crucial for spiritual liberation (moksha).

Foundations of Jain Philosophy and Karma:

• Tirthankaras and Scriptures: The teachings originate from Tirthankaras, who, upon achieving infinite knowledge, established the Jain religion. Their teachings are found in the "Dvaadshangi" or "14 Agamas," with a detailed study of karma found in the "Karma Pravad Purva."
• Essential Concepts: To grasp Karma Vignyan, understanding core Jain concepts is essential:
  • Six Substances (Chha Dravya): The fundamental elements of the universe.
  • Nine Principles (Nav Tattvas): Jiva (life), Ajiva (non-life), Punya (virtue), Paap (sin), Ashrava (influx of karma), Samvar (stoppage of karma), Bandh (attachment of karma), Nirjara (removal of karma), and Moksha (liberation).
  • Six Characteristics of the Soul: The soul possesses infinite knowledge, vision, power, and bliss in its purest state, attracts karma, bears its fruits, can attain moksha, and has pathways to achieve it.
• Rejection of a Creator God: Jainism does not believe in a creator God, placing paramount importance on the relationship between living beings and the actions and consequences of karma.

The Nature of the Soul and Karma:

• Two Types of Lives:
  • Dehamukta Jivan: Liberated souls with infinite knowledge, perception, bliss, and strength.
  • Dehayukta Jivan: Worldly beings bound by the cycle of life and death, associated with five types of bodies (Audarik, Vaikreya, Aharak, Tejas, and Karman). The Tejas and Karman bodies are subtle layers attached to the soul.
• Inseparability and Imprisonment: Worldly beings and karma are inseparable. This association leads to imprisonment and unhappiness. Liberation (moksha) is achieved by breaking this bond.
• Stages of Soul Development:
  • Bahiratma (Material Soul): Souls unaware of or rejecting Jain philosophy.
  • Antaratma (Spiritual Soul): Souls that understand, accept, and strive to follow Jain principles.
  • Parmatma (Liberated Soul): Souls that have achieved freedom from karmic attachment and worldly cycles.
• Eternity of Existence: Living beings and society have existed eternally, with living beings being in constant attachment with karma since eternity.
• The Soul and Karmic Matter: The soul is covered by karmic matter (pudgala) like gold by earth, but both retain their original properties. All life events, good or bad, are influenced by karmic matter.
• Self-Responsibility: Individuals are solely responsible for their own karmas and their consequences. Negative karmas cause discomfort to the soul.
• Overcoming Karma: Escaping the karma cycle is difficult but possible by preventing the influx of new karma (samvar) through austere living and diminishing existing karma (nirjara).

Karma Bandh (Bondage of Karma):

• Cause of Bondage: All activities of the mind, body, and speech result in karmic attachment (Karma Bandh).
• Four Aspects of Bandh:
  1. Prakruti Bandh: The quality of karma.
  2. Sthithi Bandh: The duration of attachment.
  3. Ras Bandh: The intensity of attachment.
  4. Pradesh Bandh: The quantity of karmic matter.
• Nikachit vs. Anikachit Karma: Not all karma results must be experienced.
  • Nikachit Karma: Rigid or invariable karma (e.g., severe negative actions with no remorse, or beneficial good deeds with strong appreciation).
  • Anikachit Karma: Variable karma.
• Abadhakaal: The inactive period during which karma is attached to the soul. During this time, karma can be modified through moral awareness, right beliefs, and vows.
• Modifications during Abadhakaal: Sankrama (modification within subtypes), Udirna (premature manifestation), Udvaratana (increase in duration/intensity), and Apvartana (diminution).

Categories and Types of Karma:

• Three Stages of Karma:
  1. Bandhyaman Karma: Karma currently being bonded.
  2. Prarabdh Karma: Karma that has matured and is giving its results.
  3. Sanchit Karma: Karma that lies dormant on the soul.
• Eight Obscuring Karmas:
  1. Gnyanavarniya Karma: Obscures knowledge.
  2. Darshanavarniya Karma: Obscures vision and faith.
  3. Vedaniya Karma: Affects happiness.
  4. Mohaniya Karma: Creates delusions.
  5. Naama Karma: Creates a body with limitations.
  6. Gotra Karma: Affects social standing.
  7. Aayushya Karma: Affects lifespan.
  8. Antraya Karma: Obscures natural qualities and energy.
• Two Main Categories of Karma Bandh:
  • Punya Karma (Virtuous): Leads to happiness and prosperity.
  • Paap Karma (Sin): Leads to unhappiness and difficulties.
• Karma Bandh vs. Karma Anubandh:
  • Bandh: The physical action.
  • Anubandh: The intensity and impact, determined by mental thoughts accompanying the action. Karma Anubandh is given more importance as positive or negative thoughts amplify or reduce karma's intensity even after attachment. Remorse for negative actions and appreciation for good actions are crucial.

Impact of Eight Karmas:

The text details how each of the eight karmas affects individuals, leading to consequences like lack of proper knowledge, mental delusions, physical ailments, emotional imbalances, specific physical attributes, social status, lifespan, and an inability to achieve goals or perform religious practices.

Reasons for Attracting Karma (Ashrava):

There are four primary causes of karma influx:

1. Mithyatva: Lack of right belief, disrespect for spiritual guides, and inability to understand the path to moksha.
2. Avirati: Lack of self-control and restraint over senses and mind.
3. Kashaya: Actions stemming from anger, pride, deceit, and greed.
4. Yoga: Changes in mind, thoughts, character, and actions influenced by events.

Samvar (Stoppage of Karma Influx):

The four actions to resist Ashrava are:

1. Samyaktva: Righteousness or right faith.
2. Virati: Self-restraint.
3. Upsham: Suppression of negative tendencies.
4. Control over mind, thought, and action.

Factors Causing Karma Eventuation:

Karmas do not manifest without a cause factor. These factors are:

• Dravya (Material): The substance involved (e.g., diet). Jainism recommends a simple, vegetarian (Sattvik) diet to avoid Ashubh karmas.
• Kshetra (Location): The place of activity. Auspicious locations promote Punya karmas, while inauspicious ones promote Paap karmas. Pilgrimages are encouraged.
• Kaal (Era/Time): The timing of an action. Certain eras and times are more conducive to spiritual progress and moksha.
• Bhaav (Inner Feelings): The emotional state during an action. Pure feelings and blessings from elders are important.
• Bhav (Life Form/Existence): The state of existence. A change in life form can significantly impact karma eventuation.

Ghati and Aghati Karmas:

• Ghati Karmas (Destructive): Gnyanavarniya, Darshanavarniya, Mohaniya, and Antraya karmas. They destroy the soul's true virtues.
• Aghati Karmas (Non-Destructive): Vedaniya, Naama, Gotra, and Ayushya karmas. They don't destroy virtues but create obstacles.

Creating Punya (Virtuous) Karma and Karma Nirjara (Elimination):

• Purpose of Punya: While the ultimate goal is to be free from both Punya and Paap karmas (both are considered restraints), Punya karmas are initially needed for happiness and well-being.
• Nine Punya Karma-Building Activities: Feeding the hungry, providing water, donating clothing, land, or shelter, providing bedding, auspicious thoughts, helpful speech, beneficial physical actions, and honoring elders and teachers.
• Nirjara: The process of detaching karmic matter from the soul to achieve purity (Siddhatva) and moksha.
  • Vipaakodaya: Karma detaches after manifesting its results.
  • Pradeshodaya: Karma detaches without manifesting its full impact, borne silently by the soul.
  • Akaam Nirjara: Karma detachment occurring naturally without deliberate effort.
  • Sakaam Nirjara: Deliberate effort through penance and spiritual practices to detach karma. This is emphasized for spiritual progress.

Twelve Types of Tap (Penance) for Nirjara:

• Six Bahya Tap (External Penance): Fasting, reduced food intake, limited food items, abstaining from tasty foods, enduring physical hardships, and controlling senses/mind.
• Six Abhyantar Tap (Internal Penance): Repentance, humility/politeness, service to others, studying scriptures, withdrawing mental/physical/verbal activities, and religious meditation.

Karma as Physical Matter (Pudgala):

Karmas are described as microscopic particles of "pudgala" (matter) that can be joined or separated. Pudgala is one of the six substances in the universe. By practicing the twelve taps and through strong faith, all karma pudgalas can be detached, leading to the soul's liberation.

Conclusion:

The text powerfully conveys that understanding and actively engaging with the principles of Karma Vignyan is fundamental to the Jain path. By cultivating right faith, self-restraint, and engaging in rigorous spiritual practices (tapas), individuals can break free from the bondage of karma and achieve the ultimate goal of moksha, reclaiming the soul's inherent purity and bliss.