Shravak Aur Karmadan - Book Summary

Here's a comprehensive summary of the Jain text "Shravak aur Karmadan" by Dr. Jivraj Jain:

The book, "Shravak aur Karmadan," written by Dr. Jivraj Jain, explores the ethical considerations for Jain householders (Shravaks) in their livelihood and professional activities, particularly in relation to the concept of "Karmadan" (actions that lead to karmic bondage). The author emphasizes the importance of understanding these principles for avoiding unnecessary violence and accumulating negative karma, thereby maintaining purity of conduct and mind.

Core Principles and the Shravak's Duty:

The Need for Knowledge: Every householder must have complete knowledge of their profession or trade to avoid extensive violence and severe karmic bondage. This requires understanding the connection between "attachment" (asakti), "intention/feeling" (bhavna), and "non-violence" (ahimsa) in a modern context.
Detachment from Possessions, Not Renunciation: While complete renunciation of material possessions is impossible for householders, they can and must renounce attachment and possessiveness towards them. True renunciation lies in giving up attachment, not just the objects themselves.
Dharma for Householders: While monks (Anagars) renounce worldly activities, householders must engage in worldly duties. However, they can still practice spirituality within their households by practicing moderation (pariman) and detachment in their consumption and use of possessions.
Good Deeds (Satkarma): All actions by a living being are either good (sat) or bad (asat). Engaging in good deeds and maintaining equanimity (samata) by reducing attachment is the path to Dharma for a householder.

Karmadan and the Seven Vows:

The Upbhog-Paribhoga Pariman Vrat (Seventh Vow): This vow instructs Shravaks to abstain from 15 specific types of "Karmadan" or businesses/occupations that involve significant violence and karmic repercussions.
Defining Karmadan: Karmadan refers to businesses and industries that cause great violence, particularly to sensitive beings (trasakaya), and lead to severe karmic bondage, such as the accumulation of knowledge-obscuring (jnana-avaraniya) karma.
Practicality of Jain Principles: The text acknowledges that avoiding all forms of business is impractical. Therefore, it focuses on how householders can engage in business and industry while upholding spiritual principles, a message considered relevant even today.

Understanding Violence (Himsa):

The text categorizes violence into three types:

Inherent Violence (Pratishanan Himsa): Violence that occurs involuntarily as a consequence of living, such as breathing, digestion, and movement. This is not considered sinful because it lacks intention and cannot be prevented.
Protective Violence (Arambhaja or Prativyatra Himsa): Violence committed while protecting one's life or livelihood. This is considered unavoidable for householders, though it stems from the intention to live and protect.
Intentional Violence (Sankalpaja): Violence committed with the deliberate intention to harm. This is the most condemned form of violence.

The Role of Intention (Pratmat Yoga): Acharya Umaswati defines "pramat yoga" as an unbalanced state of mind. Violence stemming from this state is considered sinful and leads to severe karmic bondage. Therefore, violence driven by pramat yoga is strictly prohibited.
Non-Intentional Violence: Violence that occurs during essential activities of life, even with the best intentions, is not considered a primary offense. The practitioner's resolve is not to harm. Performing actions with caution and awareness (yatna) is considered Dharma.
Violence Driven by Desires: Violence committed for pleasure, taste, or ego gratification, driven by passions like greed, is a significant cause of karmic bondage.
Unnecessary Violence (Anartha Himsa): Violence not essential for livelihood falls into this category. Its renunciation or careful consideration can greatly advance a practitioner on the path of non-violence.

Types of Violence in Livelihood:

Arthaja Himsa (Meaningful Violence): Violence committed for oneself, family, society, or the state. This includes acts of mutual cooperation within society and self-defense. The primary aim here is "samabhava" (equanimity). While no violence is entirely "innocent," the karmic impact varies. Non-attachment reduces the intensity of karmic bondage. Even when compelled to engage in arthaja himsa, one should maintain self-reproach and compassion for the victim.
Sankalpaja Himsa (Intentional Violence): This includes intentional mental violence, which is to be avoided by all, householders and ascetics alike. The true karmic consequence lies in the intention. For instance, a doctor's unintentional harm during treatment is not sinful, but a dacoit's deliberate killing creates severe karmic bondage.

Avirati and Pravrutti:

Avirati (Non-restraint): This refers to continuous actions without any limits or vows, often leading to unintentional karmic bondage and violence. Householders must set limits in their family life, business, travel, and consumption.
Pravrutti (Voluntary Action): These are actions taken with thought and intention. Shravaks maintain discretion in pravrutti based on their vows.
- General Shravak: When choosing a profession, they should avoid occupations involving great violence to sensitive beings (trasa-kaya) or full-fledged sensory beings (pancendriya). They should strive for minimization and moderation in their practice.
- Specific Shravak: Limits their earning and expenditure to avoid greed. They remain vigilant, recognizing that their livelihood is due to good karma, but strive to prevent ego and passions from arising.

Karma According to Occupation (Varna Vyavastha):

Ancient Social Structure: In ancient India, occupations were divided among different social classes (varna, kula, jati). Certain necessary occupations were assigned to specific groups, who considered them their dharma. These were considered arthaja himsa, but they maintained their awareness and discretion.
Examples: Even occupations like pottery, considered a "karmadan" (Ingalakarma), were practiced by reputable Shravaks like Sankdala, who had 500 shops, and Dank, a potter who remained content and observed consumption limits.

The Fifteen Karmadanas Explained:

The text elaborates on the 15 karmadanas, which are occupations that lead to severe karmic bondage. These are categorized into crafts and trades:

1. Crafts/Industries (Karma):

Ingalakarma (Fired Material Work): Involves immense harm to fire elements (agnikaya) and sensitive beings (trasakaya). Examples include foundries, blacksmiths, machine shops, and industries using significant electricity and furnaces. This includes industries like steel, cement, and refineries, as well as power generation.
Shakatkarma (Vehicle Work): Related to the manufacturing and operation of vehicles and their parts (automobiles, airplanes, trains, etc.).
Janta Pilon Karma (Pressing/Grinding Work): Involved in industries like edible oil production, cotton processing, and sugarcane processing, especially those using machinery.
Kodhi Karma (Grinding/Processing Work): Related to industries that grind or process items like grains, and also agriculture and mining.

2. Trades (Vanijya Karmadan):

Danta Vanijye (Ivory/Bone Trade): Trading in parts of living beings like teeth, hair, leather, conch shells.
Laksha Vanijye (Lac/Resin Trade): Trading in substances derived from living beings that cause significant harm, such as lac, glue, silk, and spoiled grains.
Kesavanijye (Hair/Animal Trade): Trading in animals with hair, like cows, buffaloes, sheep, horses, and birds.
Rasavanijye (Liquid/Juice Trade): Trading in liquids like liquor, petrol, and honey, or producing such substances.
Visha Vanijye (Poison/Weapon Trade): Trading in poisons like arsenic, weapons like swords and pistols, and insecticides.

3. Contracts/Works (Theka):

Davaggidavanya (Burning Land/Forests): Contracts to clear fields, forests, or grass by burning.
Saradahatalayasosanya (Drying Lakes/Ponds): Contracts to dry up water bodies, causing harm to aquatic life. This includes modern projects like fountains, aquariums, and irrigation schemes.
Asaijan Posanya (Nurturing Harmful Practices): Nurturing hunting dogs or engaging in prostitution.

Avoiding Karmadan and Choosing Livelihood:

Moderation and Restriction: Jain Shravaks can avoid four of the five "trade-karmadanas" with some discretion and restraint. Trading in highly intoxicating substances like liquor or honey (Rasavanijye) should be avoided.
Less Sinful Options: The text suggests that for a Shravak with partial vows (desh virat), many livelihoods exist with less sin. If basic needs can be met with minimal harm, it is unwise to engage in activities causing the death of infinite beings.
The Importance of Thought: Lord Mahavir emphasized the purification of thought, which leads to the purification of conduct. Engaging in shameful or condemned occupations and trading in harmful substances are considered "maharambha" (great undertakings involving harm).
Choosing Livelihoods with Minimal Harm: Shravaks should strive to choose occupations that cause less harm to stationary beings (sthavara) and, if necessary, practice moderation and restriction.
- Ownership vs. Employment: Owning a business (A category) is considered to involve more karmic involvement than working as an employee (B category) or being a shareholder (C category).
- High Harm Industries: Industries involving direct harm to fire elements (agnikaya) and water elements (appakaya) like foundries, power plants, steel plants, cement factories, agriculture, construction, and mining should be approached with caution.
- Preferable Trades: Trades involving less direct harm to fire and water elements, such as iron or metal trading, or operating machinery, are better choices.
The Significance of Intention (Bhavna): The underlying principle is that detachment and non-violence in one's intention (bhavna) are more crucial than the activity itself. Pure and compassionate intentions minimize karmic bondage.

Analysis of Specific Modern Occupations:

The text then analyzes various modern professions in light of Jain principles:

Pawning/Mortgaging: Considered less harmful as it facilitates daily needs, though the customer's intent is unknown.
Financing: Lending money with interest for equipment or vehicles. The karmic impact depends on how the borrowed funds are used, with indirect endorsement of potential harm. It's advisable to ensure the funds are not used for harmful or vice-promoting activities.
Share Trading: Buying shares of companies based on potential growth and profit. Direct participation and guidance are absent, but indirect endorsement occurs. Avoiding highly violent companies is advised.
Share Brokering: Facilitating share transactions. Similar to share trading, indirect encouragement exists, but avoiding advocacy for harmful companies is key.
Trading Terminals: Facilitating trading for others, which can encourage gambling-like behavior and vices.
Law (Advocacy): Generally considered not "maharambha" if focused on pure justice. However, perverting truth for financial gain is considered misuse and "maharambha."
Engineering: Various roles within engineering (production, design, consultation, computer work, HR) have different karmic implications based on primary intentions and attachments.

Conclusion and Practical Guidance:

Emphasis on Dharma, Not Punishment: Lord Mahavir advocated for dharma and heart transformation rather than punishment for livelihood ethics.
Practical Message: The core message is to live a life of effort, simplicity, compassion, and non-violence. Avoid encouraging vices and harmful practices.
Key Principles for Shravaks:
1. Do not neglect your duties; work hard and live simply.
2. Live in a way that fosters compassion and contributes to a wholesome environment.
3. Renounce unnecessary violence and avoid endorsing businesses that promote vices or cause great harm.
4. Weigh livelihoods on the scale of minimal versus maximal harm, practicing discretion to reduce violence.
5. Control greed and attachment, and conduct business with equanimity.

The book concludes by stating that Lord Mahavir's teachings are timeless and relevant to the current era. The practical manifestation of these principles lies in the conduct of his followers.