Karmo Ki Dhoop Chav

Here's a comprehensive summary of the Jain text "Karmo ki Dhoop Chav" by Hastimal Maharaj, based on the provided pages:

Book Title: Karmo ki Dhoop Chav (The Sunshine and Shadow of Karmas) Author: Acharya Shri Hastimalji M. Sa. Publisher: Z_Jinvani_Karmsiddhant_Visheshank_003842.pdf Catalog Link: https://jainqq.org/explore/229849/1

This excerpt from "Karmo ki Dhoop Chav" delves into the fundamental principles of Jainism concerning karma, its origins, and the path to liberation from suffering.

The Cause of Suffering is Karma Bondage: The text begins by stating that the Jinas (Vitarag Jinneshwar), having attained their true nature, realized that all worldly beings experience suffering due to their entanglement with karma. Liberation from karma leads to a state of self-sovereignty and freedom from pain, unrest, and distress. Suffering, unrest, and distress are experienced only when an individual is bound by karmas. The root of suffering is karma, and the root of karma is attachment (raag) and aversion (dvesh). All pains and sufferings in the world are karma-based, and no one can escape the consequences of their actions.

The Origin of Karma: The text questions the origin of karma, asserting that no action occurs without a cause. Actions and their fruits are karma, and they arise from an agent. According to the omniscient Jinas, it is not the inherent nature of the soul to perform karma. If it were, all souls, including the liberated Siddhas, would be bound by karma, which is not the case. Only the soul performing actions with the intention to do so creates karma. This proves that karma is not spontaneous but caused. Karma is defined as the aggregation of matter (pudgal vargaṇā) collected by the soul through specific causes.

Types and Scope of Karma: Karma is primarily divided into two types:

1. Dravya Karma (Material Karma): This refers to the karmic matter that gets attached to the soul's spiritual substance.
2. Bhava Karma (Mental Karma): This is the internal disposition of attachment (raag), aversion (dvesh), and other passions that leads to the accumulation of Dravya Karma.

The text explains that while Dravya Karma is the effect, Bhava Karma is the cause. If the soul's disposition is not filled with attachment and aversion, it will not accumulate Dravya Karma. Even when sitting still, individuals are constantly accumulating karma. However, a Vitarag (one free from attachment and aversion) sitting in the same place would not accumulate karmas that lead to worldly suffering (samparāyik karma) because they lack the underlying passions. The presence of karmic particles is pervasive throughout the universe, just like sound waves. These karmic waves, even subtler than sound, surround everyone, including the Siddhas. The difference is that karmas do not adhere to the Siddhas because they lack the cause – the disposition of attachment and aversion.

The Root of Karma is Attachment and Aversion: Reiterating the earlier point, the text states that karma is performed by the soul due to causes and is the root of suffering. The "seed of karma" is explicitly identified as raag (attachment) and dvesh (aversion). To overcome suffering, one must break the bonds of karma, which in turn requires eradicating attachment and aversion. Even in peaceful environments, attachment and aversion can arise unexpectedly. The text emphasizes that even while experiencing the fruits of past karma, if attachment, aversion, or worry arise, new karmas are accumulated, perpetuating the cycle of suffering. Therefore, the wise advocate learning the art of experiencing karma.

The Inevitability of Experiencing Karma: A fundamental principle of the scriptures is that "there is no liberation without experiencing karma." All beings, regardless of their status or disposition (king or pauper, saint or sinner), must experience the fruits of their good and bad deeds. An analogy is given of a person consuming a substance like bhang (hemp), even unknowingly. The effect of the bhang will manifest, irrespective of the person's intent or status. Similarly, karmas will produce their results. Even realized souls, progressing towards the state of Siddhahood, cannot escape the fruits of karma. Lord Mahavir himself experienced the consequences of karmas bound in past lives. A slight lapse in vigilance while experiencing karma can lead to the accumulation of new karmas.

The Sunshine and Shadow of Karmas: The worldly existence is characterized by a constant interplay of happiness and sorrow, comfort and discomfort, much like the alternation of sunshine and shadow. It's impossible for only one type of karma (auspicious or inauspicious) to be present at any given time; they occur in cycles. The text uses the analogy of sunshine and shadow changing places in a room, signifying that no state is permanent. Just as physical locations experience both light and shade, one's mind and body experience comfort and discomfort. Therefore, when facing separation after experiencing union, or discomfort after comfort, one should not be unduly distressed. This is the natural order of the universe.

Living with Equanimity: The wise observe the cyclical nature of good and bad in the world with equanimity (samabhav) or indifference. They are not swayed by favorable or unfavorable circumstances. Their inner state remains consistent, like the sun during its rise and setting. They endure the impact of circumstances without changing their inner disposition. This mental equanimity prevents them from burdening their soul, whereas those lacking this capacity unnecessarily weigh down their souls. The constant transformation in life, from darkness to light, from day to night, mirrors the "sunshine and shadow" of karmas. Therefore, one should strive to maintain happiness and peace in all situations.