Karmwad Ke Adharbhut Siddhant

Here's a comprehensive summary in English of the provided Jain text, "Karmwad ke Adharbhut Siddhant" by Shivmuni:

This text, "Fundamental Principles of Karma Theory" by Shivmuni, delves into the core concepts of karma as understood in Jain philosophy. The author emphasizes that while we have knowledge of the self (Atman), a crucial obstacle preventing its full realization is karma, described as a non-living element that obscures the soul. The primary goal of saints and sages is to overcome these karmic obstructions.

What is Karma?

• Karma is defined as the obstacle or veil that prevents the soul from realizing its true nature.
• The author highlights Lord Mahavir's emphasis on "first knowledge" (padhamam nanam), meaning the understanding of what karma is, is paramount for liberation.
• Those who lack this understanding are considered ignorant.
• Karma is comprised of subtle particles that surround the soul, creating a "web of karma." Understanding the root causes of this web is the first step towards freedom from karma.

The Nature and Operation of Karma:

• Karma as Energy: Karma particles possess their own inherent energy. As actions are performed, these karmic particles begin to act according to their nature, leading to consequences.
• Rejection of Divine Intervention: The text strongly refutes the idea that God is the creator of karmic results. It cites the Bhagavad Gita to support the view that natural law (swabhava) governs the unfolding of karma, not a divine judge. God, being free from karma, would not involve Himself in the karmic entanglements of others.
• The Soul as the Doer: The soul itself is the actor. The karma performed by the soul naturally yields its fruit according to its nature, without the need for any external arbiter.

The Mechanics of Karmic Bonding:

• Causes of Karmic Activity: The soul's consciousness (Atmapredesh) experiences agitation due to five causes: mithyatva (ignorance/wrong belief), avirati (non-restraint), pramada (carelessness), kashaya (passions like anger, pride, deceit, greed), and yoga (activity of mind, speech, and body).
• Bonding: When the soul's consciousness is agitated by these factors, karmic matter (pudgal) binds to the soul in the same affected area. This bonding is compared to the inseparable mixing of milk and water.
• Definition of Karma: The text quotes a definition of karma: "What is done by the soul through causes like passions is called karma."

Types of Karma:

• Bhava-Karma (Mental Karma): These are the internal states of the soul, such as attachment, aversion, and other afflictions. The soul is the direct cause or material of Bhava-karma.
• Dravya-Karma (Material Karma): These are the subtle subtle particles of karmic matter that undergo subtle changes. Bhava-karma is the instrumental cause for the bonding of Dravya-karma, and conversely, Dravya-karma is the instrumental cause for Bhava-karma. This creates a cause-and-effect relationship, like a seed and a sprout.

Karma as the Cause of Diversity:

• The text explains that despite all souls being fundamentally alike in their true nature, they manifest in diverse forms, experiences, and physical bodies (rich or poor, learned or unlearned, strong or weak). Even twins born from the same mother exhibit differences.
• Karma is identified as the root cause of this diversity and individual disparities.

The Material Nature of Karma and its Effect:

• Karma is Pudgal: Jainism posits that karma is pudgal – material substance. Therefore, it is tangible and has form.
• Cause and Effect Principle: The principle that a material cause yields a material effect is highlighted. Just as clay (material) forms a pot (material), karma (material) produces tangible effects.
• The Paradox of Material Karma Affecting the Immaterial Soul: A key question addressed is how material karma can affect the immaterial soul and produce immaterial experiences like happiness and sorrow.
• Analogy of Alcohol: The text uses the analogy of consuming intoxicating alcohol (a material substance) which clearly affects the immaterial qualities of the soul, such as knowledge. Similarly, material karma impacts the immaterial soul.
• Karma as an Instrument: Happiness and sorrow are considered properties of the soul, with the soul itself being the material cause. Karma, in this context, acts as an instrumental cause in experiencing these states.

Fundamental Principles of Karma Theory in Jainism:

The text outlines the foundational principles of karma theory in Jainism:

1. Every action yields a result: No action is fruitless.
2. Karmic results are inevitable: If not experienced today, the result will be experienced in the future.
3. The soul is the doer and experiencer: The soul moves from one life to another to experience the fruits of its karma. It is within the soul's power to break this cycle of karmic bondage.
4. Karma is the cause of individual differences: Karma veils the soul's infinite potential, preventing self-awareness. Liberation from karma occurs when the soul fully recognizes and trusts its own inherent power.

The book concludes with the adage: "Dharma is the lamp in the ocean of worldly existence," implying that righteous conduct and adherence to Jain principles are the guiding lights to navigate the complexities of karma and achieve liberation.