Karmvipak Athwa Jambu Prucchano Ras - Book Summary

This document is a Gujarati Jain text titled "Karmvipak athwa Jambu Prucchano Ras" by Shravak Bhimsinh Manek. The catalog link provided is for a digitized version of this text. The text itself is a devotional poem (Ras) that explains the consequences (Vipak) of various actions (Karma) in Jainism.

Here's a comprehensive summary of the content based on the provided pages:

Overall Theme: The core purpose of the text is to illustrate how actions performed in past lives (Purva Karma) lead to specific outcomes and experiences in the current life. It serves as a guide for lay followers (Shravaks) to understand the principles of karma and encourage virtuous conduct.

Key Concepts and Structure:

Karmvipak (Consequences of Karma): The central theme is the detailed explanation of how different karmic actions result in various worldly experiences, both positive and negative.
Jambu Prucchano Ras (The Questioning of Jambu): The text is presented in the form of a dialogue or a narrative, likely involving Lord Jambu Svami (a disciple of Lord Mahavir) and perhaps Lord Gautam Svami. Jambu likely asks questions about the causes of suffering and happiness, and the answers are provided in the form of karmic explanations.
Ras (Devotional Poem): The text is written in a poetic and rhythmic style, likely intended for chanting or recitation, which is common for Jain devotional literature.
Dhal (Stanzas/Sections): The text is divided into various "Dhal" or stanzas, each focusing on specific types of actions and their consequences.

Summary of Content by Page/Dhal (as discernible from the text):

Page 1: Introduces the book, its author (Shravak Bhimsinh Manek), and its purpose: to explain karmic consequences. It mentions that the text is based on the work of Muni Virji and is useful for all Shravaks. The publication year is given as 1966 (Vikram Samvat), corresponding to 1910 AD. A note requests timely return of the book for other readers.
Page 2: Begins the text, starting with a salutation to the Divine (Parmand Prakash) and invoking Lord Gautam Svami to explain Karmvipak. Lord Jambu asks Lord Mahavir (Kevali) about the causes of wealth and happiness versus poverty and suffering. Lord Mahavir acknowledges the wisdom of Jambu's question, stating it is beneficial for new souls.
Page 2-3 (Dhal 1): Focuses on the consequences of giving (Daan) and not giving. Those who give generously experience prosperity and fulfillment of desires. Those who do not give are forced to beg. It also touches upon the results of other actions, such as physical appearance (thin/fat, large stomach), the tendency to look at others' possessions, slander, and pride. It links specific karmic actions to consequences like having a daughter but no son, or facing misfortune with one's children.
Page 3-4 (Dhal 1 continued): Continues to detail karmic outcomes. It discusses actions leading to specific physical ailments or conditions, such as fever, itching, and the consequences of consuming alcohol and drugs. It links certain actions to the loss of wealth and the suffering of animals due to thirst. The results of actions leading to infertility or the loss of children are also mentioned.
Page 4 (Dhal 1 continued): Discusses the fate of widows and the consequences of harming animals. It reiterates that past actions (Purva Karma) determine one's current circumstances, including the loss of lineage.
Page 4 (Dohas): Lists various animals and birds that are killed by humans, implying the karmic repercussions of such actions.
Page 5 (Dhal 2): Shifts focus to the concept of "sons" (Putra) and their different types. It categorizes sons into five types: those who are placed (Thapanmo) or given away, those who are obtained through wealth (Rapiyo Putra), hostile sons (Veri Putra), indifferent sons (Udasin Putra), and finally, sons who bring happiness (Sukhakari Putra). It elaborates on the experiences of parents with the first category of sons, who may be taken away or disowned, leading to great suffering for the parents.
Page 5-7 (Dhal 2 continued): Continues the discussion on sons, detailing the anguish parents experience when their sons are taken away or die. It describes the sorrow of parents when their sons are brought before a king for punishment or when they face death due to the parents' suffering. The text then contrasts this with the happiness derived from a good son who is obedient, supportive, and brings joy and prosperity. It describes the adornments and actions of a virtuous son who brings happiness to his parents.
Page 7-8 (Dhal 2 continued): Further elaborates on the qualities of a desirable son, highlighting his obedience, respect for parents, and contribution to family happiness. It then discusses the consequences of having an "incomplete" or problematic son, leading to illness and financial distress for the parents. It also touches upon the negative traits of sons like gambling, addiction, and disrespect, leading to their demise and further sorrow for the parents.
Page 8 (Dohas): Briefly mentions the concept of good and bad sons, bad friends, animals, and unvirtuous wives.
Page 9 (Dhal 3): Focuses on the concept of a "bad son" (Kuputra) and the suffering they cause. It describes a son who is disobedient, disrespects his parents, steals, and brings ruin to the family. It details the conflict between a son and his mother-in-law and the subsequent suffering.
Page 10 (Dhal 3 continued): Continues the narrative of a disobedient son, his actions leading to his mother and father's death, and the resulting widowhood of his sister. It describes the son's downfall, his inability to manage the household, and his eventual demise, emphasizing the karmic consequences of his actions.
Page 10-11 (Dohas): Mentions sons who die in childhood and those who cause suffering and destruction to wealth.
Page 11 (Dhal 4): Begins a new section, seemingly focusing on different types of diseases and their karmic origins. It asks about the causes of specific afflictions like skin diseases, loss of smell, deformities, and pale skin.
Page 12-13 (Dhal 4 continued): Continues to link various diseases and physical deformities to specific karmic actions. It discusses the consequences of disrespecting monks, stealing from temples, and engaging in unethical practices related to metals and valuables. It also touches upon the karmic reasons for various animal births and the results of negative actions like deceit, quarrelsomeness, and arrogance.
Page 13-14 (Dhal 4 continued): Continues the discussion on karmic causes for physical and mental ailments, including disrespect to elders, harmful speech, and greed. It also mentions the consequences of blocking water sources and obstructing the path of animals.
Page 14 (Dohas): Poses questions about the karmic reasons for specific conditions and the consequences of actions like harming animals and consuming intoxicants.
Page 15 (Dhal 5): Focuses on diseases and suffering, asking about the karmic origins of conditions like indigestion, intestinal pain, tuberculosis, and other chronic ailments. It links these to specific past actions like not sharing food, dealing in poison, and engaging in unethical practices.
Page 16 (Dhal 5 continued): Continues to detail karmic causes for diseases like blindness, eye ailments, and severe headaches. It discusses the consequences of adultery, disrespecting gurus, and various forms of unethical conduct. It also touches upon the karmic reasons for sterility and the suffering caused by betraying loved ones.
Page 17 (Dohas): Asks about the karmic reasons for children dying soon after birth and the suffering caused by ungrateful children. It also touches upon diseases like dropsy.
Page 17-18 (Dhal 6): Begins a new section, focusing on physical deformities and speech impediments, asking about their karmic origins. It discusses the consequences of deceit, theft, speaking ill of others, and actions leading to a cleft lip or tongue issues.
Page 18-19 (Dhal 6 continued): Continues to describe physical deformities like being legless, crippled, or having protruding teeth, linking them to specific past karmic actions. It also discusses the causes of urinary problems, stone diseases, and throat ailments, attributing them to actions like illicit relationships and disrespecting gurus.
Page 19-20 (Dhal 6 continued): Continues to detail karmic origins of speech impediments, muteness, and various other afflictions. It emphasizes that these are the direct results of past karmic actions.
Page 20 (Dohas): Asks about the karmic causes of severe pain, infertility, and the suffering caused by harming animals.
Page 20-21 (Dhal 7): Focuses on physical deformities and pain. It asks about the karmic reasons for being unable to perform tasks with one's hands and the consequences of beating animals and children. It discusses the karmic origins of physical deformities and the suffering caused by harmful actions towards elders and spiritual figures.
Page 21-22 (Dhal 7 continued): Continues to describe karmic causes for afflictions like severe pain, skin diseases, and internal ailments. It links these to actions like disrespecting religious places, breaking idols, and harming animals.
Page 22 (Dohas): Poses questions about the karmic reasons for certain physical conditions, such as a shrunken nose and the suffering caused by killing certain animals.
Page 23-24 (Dhal 8): Focuses on ugly physical appearances and unpleasant speech. It asks about the karmic causes for disfigurement, such as a large head, crooked eyes, or unpleasant facial features. It then contrasts these with the qualities of a virtuous person who practices non-violence, detachment, and equanimity, suggesting that such conduct leads to good fortune.
Page 24 (Dohas): Asks about the karmic reasons for eye problems and trembling.
Page 25 (Dhal 9): Focuses on open wounds, infections, and diseases like leprosy. It asks about the karmic causes for suffering from incurable wounds and the consequences of harming animals and blocking water sources. It discusses the karmic reasons for the loss of family and the suffering caused by actions related to water sources.
Page 26 (Dhal 9 continued): Continues to discuss karmic causes for ailments like blindness and diseases related to consuming harmful substances. It emphasizes that understanding and avoiding these negative actions leads to happiness.
Page 26 (Dohas): Asks about the karmic reasons for speech impediments and the suffering caused by harming defenseless beings.
Page 27 (Dhal 10): Focuses on diseases like tumors, severe illnesses, and conditions leading to bodily disfigurement. It links these to past actions like selling children, hoarding wealth unethically, and engaging in dishonest practices.
Page 28 (Dhal 10 continued): Continues to describe karmic causes for deformities like hunchbacks and the suffering of those who abuse animals. It discusses the karmic reasons for becoming eunuchs and the severe suffering in hell for those who commit heinous crimes.
Page 29 (Dohas): Asks about the karmic reasons for being born as animals and suffering greatly. It also touches upon the consequences of being deceitful and engaging in unvirtuous conduct.
Page 29-30 (Dhal 11): Focuses on the causes of anger, pride, and arrogance, and how these lead to misfortune and birth as animals. It discusses the karmic reasons for blindness and becoming a beggar. It also touches upon the consequences of ill-gotten gains and the suffering caused by greed.
Page 30 (Verse): Includes verses that emphasize the importance of virtuous actions and devotion.
Page 30-31 (Dhal 11 continued): Continues to discuss the karmic reasons for various afflictions and the importance of virtuous conduct.
Page 31 (Dohas): Introduces the concept of "Punya Vipak" (consequences of merit) and asks about the karmic causes for being born as a human with good qualities, wealth, and intelligence.
Page 32-33 (Dhal 12): Focuses on the rewards of virtuous actions, such as generosity, compassion, service to monks, and adherence to vows. It describes the benefits of such actions, including a long life, intelligence, wealth, and a happy family.
Page 33-34 (Dohas): Discusses the characteristics that define different social classes (Kshatriya, Brahmin, Vaishya, Shudra) based on their actions and virtues.
Page 35 (Dhal 13): Concludes the initial section of the text, with Lord Jambu asking the final questions. It mentions the lineage of Jain scholars and reiterates the benefits of studying this text. It also provides the date of completion of the original work by Muni Virji.
Page 35-36 (Ath Shri Gautamvani Chopai): Begins a new section titled "Shri Gautamvani Chopai," which means the verses or couplets of Gautam Svami. It describes Lord Mahavir's sermon in the Samavasarana and Lord Gautam's sincere desire to ask questions for the benefit of others.
Page 36-37 (Chopai): Lord Gautam poses a series of detailed questions to Lord Mahavir about the causes of rebirth in various realms (hell, heaven, animals, humans) and the reasons for specific human conditions like short lifespan, lack of progeny, intelligence, wealth, physical deformities, poverty, diseases, and emotional suffering.
Page 37-38 (Chopai continued): Continues the detailed questioning, covering topics like blindness, disabilities, the cause of one's eventual liberation from the cycle of birth and death, and the reasons for the variety of experiences in the world.
Page 38-39 (Dohas): Lord Gautam's heartfelt plea to Lord Mahavir for an explanation of the fruits of karma.
Page 39-40 (Chopai continued): Lord Mahavir begins his answers, explaining the karmic causes for various negative outcomes, such as suffering in hell, rebirth as animals, and specific human afflictions. He attributes these to actions like greed, anger, deceit, disrespect, and violence.
Page 40-41 (Chopai continued): Continues the explanations, linking specific actions to specific consequences. It discusses the karmic reasons for a person's character traits, such as being ill-tempered, deceitful, or disrespectful.
Page 41-42 (Chopai continued): Continues to elaborate on the karmic causes of various conditions, including physical deformities, lack of intelligence, and unfortunate circumstances. It also highlights the positive consequences of virtuous actions like compassion, charity, and devotion.
Page 42-43 (Chopai continued): Continues the discussion on the interplay of karma and destiny, emphasizing the importance of understanding and rectifying one's actions. It discusses the karmic reasons for poverty, lack of progeny, and the benefits of righteous conduct.
Page 43-44 (Chopai continued): Continues to explain the karmic causes for various afflictions and the importance of righteous conduct. It highlights the benefits of virtuous actions, such as charity and self-discipline, in leading to a better life and eventual liberation.
Page 44-45 (Chopai continued): Further elaborates on the karmic causes for various afflictions and the importance of righteous conduct. It discusses the karmic reasons for being miserly, disrespectful, and engaging in harmful actions.
Page 45-46 (Chopai continued): Continues to explain the karmic causes of various afflictions and the importance of righteous conduct. It highlights the benefits of virtuous actions, such as compassion, self-control, and devotion to spiritual teachers.
Page 46-47 (Chopai continued): Continues to explain the karmic causes of various afflictions and the importance of righteous conduct. It emphasizes the path to liberation through virtuous actions and right understanding.
Page 47 (Dohas): Summarizes the dialogue and encourages readers to reflect on the teachings.
Page 48-49 (Chopai continued): Concludes the "Gautamvani Chopai" section. It mentions the number of verses and the author's intention to provide this knowledge for the welfare of humanity. It also includes details about the auspicious day and month of completion and a prayer.
Page 49-50 (Final Dohas and Verses): Concludes the entire work with a final exhortation to practice virtue, understand the transient nature of worldly possessions, and to follow the path of Jainism for liberation. It highlights the importance of devotion and right conduct.

In essence, "Karmvipak athwa Jambu Prucchano Ras" is a comprehensive guide to understanding Jain karma philosophy, presented in a poetic and accessible manner. It aims to inspire righteous living by vividly illustrating the direct link between actions and their consequences, guiding individuals towards spiritual progress and eventual liberation.