Karman Sharir Aur Karm

Here is a comprehensive summary in English of the provided Jain text "Karman Sharir aur Karm" by Chandanraj Mehta:

This Jain text, "Karman Sharir aur Karm" (Karmic Body and Karma) by Chandanraj Mehta, delves into the intricate relationship between the soul, its karmic encasements, and the various subtle bodies. The core argument presented is that karma is not directly attached to the soul itself, but rather to the subtle "karmic body" that accompanies the soul.

The Five Bodies and Subtle Nature:

The text begins by outlining the five types of bodies according to Jain philosophy: Audarik (gross physical body), Vaikriya (transformative body), Aharak (emigrating body), Taijas (fiery/luminous body), and Karman (karmic body). It highlights that the Taijas and Karman bodies are extremely subtle. These two subtle bodies remain with the soul until it achieves complete liberation from karmas.

The Role of the Taijas and Karman Bodies:

• Taijas Body: This body acts as a bridge between the gross physical body and the karmic body. It is responsible for digestion and is luminous, composed of subtle particles of electricity, karmic matter, desires, impressions, and sensations.
• Karman Body: This is the most subtle body, formed from the aggregate of karmic particles that cause the eight types of karma (like ignorance-obscuring karma). Its extreme subtlety allows it to penetrate anywhere without obstruction, akin to fire entering a dense iron ball.

The Nature of Karmic Particles:

The text emphasizes that the subtle karmic particles (pudgals) that adhere to the karmic body are infinite in their constituent parts (ananta pradeshi). While a square inch of our physical body contains over eleven lakh cells, a square inch of the karmic body is said to contain billions of cells. These karmic particles possess four fundamental types of touch (sparsh) and are infinite in their expanse. Their subtlety is such that they can only be perceived through supra-sensory means, not external instruments.

Four Fundamental Touches and Their Significance:

The four fundamental touches are cold-hot and soft-rough. These are opposing qualities that coexist within each particle, making the aggregate of these particles (pudgal skandh) useful. The text posits that everything in the universe exists in pairs, and these four touches are essential for the existence of the world. Not all atoms can become karma; only subtle, four-touched atoms (chatus-sparshi paramanu) can.

Distinction from Eight-Touched Particles:

The text differentiates these four-touched particles from eight-touched particles. The eight-touched particles, which are formed through the power of combination, have weight, electrical impulses, and can be perceived physically. However, they lack the capacity to form karma or veil the powers of the formless soul.

Comparison with Theosophical and Vedantic Concepts:

The text briefly touches upon Theosophical classifications of bodies (Physical, Etheric, Astral) and Sri Aurobindo's concept of multiple subtle bodies beyond the physical. It aligns with the idea that we are creators and influencers of these bodies.

The Primacy of the Karmic Body:

The karmic body is identified as the most powerful, serving as the fundamental cause for the existence of all other bodies. The gross physical body is directly connected to the Taijas body, which in turn is directly connected to the karmic body. The karmic body, in direct contact with consciousness, veils it. It receives influences from the external world through the gross body and transmits the soul's influences outward. Experiences of pleasure and pain originate from the karmic-associated body, with events occurring in the gross body and their sensing in the karmic body.

Karmic Body and Manifestation:

The text explains that intoxication temporarily severs the connection between the physical and karmic bodies, leading to a lack of sensory perception in the gross body. Diseases originate in the karmic body and manifest in the physical. Desires also arise and are expressed through the karmic body. The interaction between the karmic and physical bodies shapes human states. While we seek solutions in the physical body, the root often lies in the karmic body, which vibrates with our thoughts, emotions, and intentions, leading to the absorption and shedding of karmic particles.

Subtle Body and Control:

The subtle body controls respiration, aura, sensory powers, and experiences of taste, smell, and touch. It also governs our ability to harm or be harmed by others, acting as the regulator of our total power.

Soul's Journey and Karmic Influence:

Upon death, the soul, accompanied by the Taijas and Karman bodies, travels to its next destination. From the very beginning of a new birth, the karmic body absorbs nourishment, whether material or energetic. The karmic body's existence is tied to the soul's presence in the cycle of birth and death. The gross physical body develops based on the potentials within the karmic body. If the karmic body has the development for one sense, the physical body will manifest only one sense (e.g., touch). Similarly, the development of the mind in the karmic body leads to the formation of the brain and spinal cord in the physical body. Thus, the physical body is a reflection or perceived manifestation of the subtle karmic body.

Liberation and Rebirth:

The formation of these bodies continues as long as the soul is bound by karma. Karmic particles attach to a karma-bound soul and, upon ripening, manifest their effects. When the soul is free from karma, no particles can attach to or veil its pure consciousness.

Understanding and Mastering Subtle Energies:

The text suggests that the subtle body's impact is often expressed through bodily secretions. It encourages going beyond the gross physical body to understand the subtle body and the "chemicals" created by karma. The ultimate goal is to reach the soul's pure consequences by understanding the material cause (upadan), instrumental causes (nimitta), and results.

Chakras and Mental States:

Citing an ancient text, the author discusses how directing mental attention to different "petals" of the navel chakra can activate emotions like anger, pride, desire, and greed. When attention moves to the heart chakra, equanimity and good thoughts arise, leading to the development of knowledge. Reaching the "perception center" can awaken the capacity to comprehend advanced knowledge.

The Importance of Practice:

While the basis of these claims isn't definitively stated, the text highlights the significant truth that the human body has numerous responsive centers. Focusing the mind on these centers through "preksha dhyan" (insight meditation) can open doors for consciousness to manifest extraordinary achievements. This is described as a difficult practice requiring consistent effort. Theoretical knowledge without practice is considered superficial.

Conclusion:

The concluding statement reiterates that karma does not directly attach to the soul but to the karmic body that accompanies the soul throughout its rebirths. The poem at the end emphasizes the all-encompassing power of karma, stating that it dictates one's destiny, from being a king to a pauper, and that no one achieves greatness without the influence of karma.