Naksho Me Dashkaran - Book Summary

Here's a comprehensive summary of the Jain text "Naksho me Dashkaran (Jeev Jeeta-Karma Hara)" by Yashpal Jain, based on the provided pages:

Book Title: Naksho me Dashkaran (नक्शों में दशकरण) Subtitle: Jeev Jeeta-Karma Hara (जीव जीता-कर्म हारा) - The Soul Conquers Karma Author: Bra. Yashpal Jain, M.A. Publisher: Pandit Todarmal Smarak Trust, Jaipur

Overall Purpose and Innovation: The book aims to explain the ten stages or modes (Karan) of Karma in Jainism. The primary innovative approach of this book is the use of "nakshas" (diagrams or charts) to illustrate these complex concepts. This method is intended to make the abstract and often terminologically challenging subject of Karananuyog (the study of Karma) more accessible and understandable, especially for students and spiritual seekers.

Introduction and Acknowledgements: The publisher expresses great pleasure in releasing this new work, believing the use of diagrams will be successful. They highlight that the author, Bra. Yashpal Jain, has extensive experience teaching about the stages of spiritual progress (Gunsthan) and Karma, and this book aims to bridge the gap caused by the technical jargon in Karananuyog. The book is dedicated to filling a void in the current literature, making the ten Karmic stages easier to understand and explain. The author is praised for his balanced study of all four Anuyogs and his deep spiritual inclination. The publisher also thanks Shri Kailashchandji Sharma for creating the diagrams and Shri Akhil Bansal for his contribution to the publication.

Author's Foreword (Manogat): Bra. Yashpal Jain shares his personal journey in developing this book. He has been teaching about Gunsthan for many years and observed the difficulties students faced with the technical terms of Karma. He recognized the need for clearer explanations of the ten Karmic stages: Bandhkaran (Bondage), Sattvakaran (Existence), Uday-Udiranakaran (Manifestation-Excitation), Utkarshan (Augmentation), Apkarshan (Diminution), Sankraman (Transformation), Upashantkaran (Pacification), Nidhattikaran (Fixation), and Nikachitkaran (Solidification).

He discusses the challenges in understanding these concepts even after discussions with scholars, which motivated him to study them deeply. He acknowledges the inspiration drawn from various Jain scriptures and commentaries, including works by Pandit Jawaharalalji, Gommatasar Karmakand, Acharya Shri Devendra Muni, Bra. Jinendra Varni, and Pandit Kailashchandji Banaraswala. He also acknowledges that the ultimate truth about Karma is known only to Omniscient beings, and differences of opinion among great Acharyas exist due to lineage and received knowledge.

The author states that his personal life has been dedicated to the study and teaching of Dharma. He admits to being troubled by the belief that Karma is overwhelmingly powerful. This book is an effort to alleviate such concerns for others. He emphasizes that the content presented is based on his understanding and not fabricated. He also expresses gratitude to those who provided feedback, aiding in making the book accurate. He encourages readers to seek further understanding from his other work, "Jeev Jeeta-Karma Hara (Dashkaran Charcha)".

The Author's Struggle with Diagrams: Yashpal Jain recounts his persistent desire to explain the ten Karmic stages using diagrams in his classes. Despite asking many, he received no satisfactory answers. He attempted to create diagrams himself, finding them to be a powerful teaching tool. Although initial diagrams were lost, the idea continued to grow within him. He found guidance from "Jain Siddhant Praveshika" for some diagrammatic representations of Uday-Udirana and Utkarshan, which helped him complete the diagrams for all ten Karanas. He welcomes further suggestions for improving them.

Summary of the Ten Karmic Stages (Dashkaran):

Bandhkaran (बंधकरण - Bondage):
- This is the first stage of Karma, where the soul binds karmic particles due to its impure, emotional states (Moh-Rag-Dvesh).
- Karma is defined as a specific state of pudgal (matter) attracted by the soul's passions.
- The soul has been binding Karma since beginningless time.
- Types of Bondage: Prakriti Bandh (Nature of Karma), Pradesh Bandh (Quantity of Karmic Matter), Sthiti Bandh (Duration of Karma), Anubhag Bandh (Intensity of Effect).
- The soul remains inherently unbound in its true nature, even while binding Karma.
- The diagram illustrates the influx of Karma (Asrav) and the binding process.
- Details are provided on which types of Karma can be bound and for how long (e.g., Ayukarma up to the 7th stage).
- The text also includes classifications of Karma based on duration of bondage (Santer Bandhi, Nirantar Bandhi, Santer-Nirantar Bandhi) and commencement of bondage (Sadi Bandh, Anadi Bandh, Dhruv Bandh, Adhruva Bandh).
Sattvakaran (सत्ताकरण - Existence):
- This is the second stage, where previously bound Karma resides within the soul.
- All souls, except the liberated ones (Siddhas), possess Karma in a state of existence.
- Even those with pure states like Aryants have the four aghati Karma in existence.
- While in existence, Karma does not directly cause effects; it's like a lump of clay. However, it becomes the cause of manifestation (Uday) when its time comes.
- The existence of Karma is a prerequisite for its manifestation.
- The nature of existent Karma can change before its manifestation.
- The text notes that virtuous states can increase the duration and intensity of meritorious Karma, while unvirtuous states can decrease them.
Uday-Udiranakaran (उदय-उदीरणाकरण - Manifestation and Excitation):
- Uday (उदय): This is the natural manifestation of Karma when its allotted time (Sthiti) is complete, leading to the fruition of its effects. Karmic particles manifest in a specific sequence.
- Udirana (उदीरणा): This is the premature manifestation of Karma before its scheduled time. It's like unripe fruit ripening early. Udirana can lead to faster fruition and thus quicker exhaustion of Karma.
- Udirana is possible for Karma that has not yet reached its manifestation cycle (Udayavali).
- There are four types of Udirana: Prakriti Udirana, Sthiti Udirana, Anubhag Udirana, and Pradesh Udirana.
- The diagram illustrates the "Udayavali" (the time frame for manifestation) and how Udirana brings Karma into this cycle earlier.
- Specific examples are given about when Udirana occurs for different types of Karma and beings.
Utkarshan (उत्कर्षण - Augmentation):
- This stage involves increasing the duration (Sthiti) and intensity (Anubhag) of pre-bound Karma.
- It happens when karmic particles from a shorter duration or lower intensity bond join with those of a longer duration or higher intensity.
- The text states that Utkarshan can occur up to the 13th spiritual stage.
- It applies to all types of Karma.
- The diagram shows karmic particles from lower time slots moving into higher time slots.
Apkarshan (अपकर्षण - Diminution):
- This is the opposite of Utkarshan, where the duration and intensity of pre-bound Karma are decreased.
- It happens when karmic particles from a longer duration or higher intensity bond are transferred to shorter duration or lower intensity slots.
- Apkarshan occurs for karmic matter outside the Udayavali. If it were placed within the Udayavali, it would be considered Udirana.
- The diagram illustrates the transfer of karmic particles to earlier time slots.
Sankraman (संक्रमण - Transformation):
- This refers to the transformation of karmic particles from one type of Karma to another of the same category (e.g., from unpleasant feeling Karma to pleasant feeling Karma, or vice versa).
- It occurs due to changes in the soul's disposition.
- There are limitations on Sankraman:
  - No inter-transformation between root Karma types.
  - No inter-transformation between the four types of Ayukarma.
  - Specific rules for Mohaniya Karma (delusion Karma).
- It can be in four forms: Prakriti Sankraman, Sthiti Sankraman, Anubhag Sankraman, and Pradesh Sankraman.
- An example is given of Mithyattva Karma transforming into Samyagmithyattva, and then into Samyakprakriti, eventually leading to the destruction of Mohaniya Karma.
Upashantkaran (उपशांतकरण - Pacification):
- This stage describes the state of Karma that, after being bound, is in a state of existence but will not manifest immediately. It is awaiting its turn, and its immediate manifestation (Udirana) is prevented.
- It is a passive state where the Karma's power is temporarily subdued.
- It is distinct from "Upasham" (suppression), which specifically applies to Mohaniya Karma and leads to a temporary state of correct faith (Aupashamik Samyaktva).
- Upashantkaran is eternal (Anadi) and occurs in all eight Karmas for both capable and incapable souls (Bhavyas and Abharyas).
Nidhattikaran (निधत्तिकरण - Fixation):
- In this stage, the bound Karma is so firmly established that it cannot undergo transformation (Sankraman) or premature manifestation (Udirana).
- However, it can still undergo augmentation (Utkarshan) and diminution (Apkarshan), meaning its duration and intensity can be modified.
- Nidhattikaran is also described as "firm Karma."
- The text gives examples of historical figures who faced consequences from their Nidhattikaran Karma, even those of great spiritual stature.
- It is stated that entering the Anivrttikaran stage of spiritual progress destroys Nidhattikaran.
Nikachitkaran (निकाचितकरण - Solidification):
- This is the final and most solidified stage of Karma, where it becomes impervious to transformation (Sankraman), premature manifestation (Udirana), augmentation (Utkarshan), and diminution (Apkarshan).
- It is described as "most firm Karma."
- The Karma will inevitably manifest and bear fruit at its scheduled time.
- The text emphasizes that this Karma cannot be altered in its nature, quantity, duration, or intensity.
- It states that entering the Anivrttikaran stage of spiritual progress results in the destruction of all three stages: Upashamnakaran, Nidhattikaran, and Nikachitkaran.
- The book highlights a common misconception that Karma, especially Nidhatti and Nikachit, is unavoidable, leading to a sense of fatalism. It argues that the destruction of these stages is possible through specific spiritual practices and progress, such as reaching the Anivrttikaran stage.

Concluding Thoughts: The book concludes with a section on the benefits of scriptural study (Shastrabyas), emphasizing that knowledge leads to right faith, eradication of passions, stability, reduction of suffering, and ultimately, liberation. It highlights the unparalleled value of knowledge and the act of giving knowledge.

In essence, "Naksho me Dashkaran" provides a visualized explanation of the ten Karmic modifications, aiming to demystify the complex subject of Karma in Jainism and encourage a deeper understanding of one's spiritual journey. It highlights that while Karma plays a significant role, the soul's disposition and spiritual progress are crucial in understanding and ultimately transcending its influence.