Structural Evolution And The Doctrine Of Karma - Book Summary

Here's a comprehensive summary of the provided text from "Structural Evolution and the Doctrine of Karma" by Harisatya Bhattacharya:

The text explores how various Indian philosophical systems explain the structural evolution of organisms, particularly focusing on the role of Adṛṣṭa (a concept often translated as "unseen merit" or "ineffable cause") and its connection to the doctrine of Karma.

1. The General Indian Philosophical Framework:

Indian philosophical systems generally hold that the development of the organic frame is not solely due to matter.
The body is considered a Bhogāyatana – a vehicle for experiencing pre-determined pleasurable or painful affective experiences.
The unique characteristics of senses and organs of action in each organism are attributed to Adṛṣṭa, a super-physical, prenatal force.
Adṛṣṭa is understood to have two modes: Dharma (beneficial) and Adharma (harmful).

2. Sāṅkhya Philosophy:

Sāṅkhya rejects the idea that Adṛṣṭa is inherent in the soul, but it doesn't identify it with gross matter.
Kapila, in the Sāṅkhya Sūtras, explicitly denies that sense organs and organs of activity are Bhautika (grossly material).
He characterizes them as Ahaṃkārika, meaning they evolve from Ahaṃkāra (egoism).
Ahaṃkāra itself evolves from Prakṛti (matter) but not from its absolute purity. Instead, it arises from Mahat (intellect), which is matter "informed by spiritual effulgence" and transformed.
According to Sāṅkhya, the real sense and activity organs are super-sensuous centers evolved by Ahaṃkāra, modified by the super-physical Adṛṣṭa with its prenatal Dharma and Adharma tendencies. What we perceive as physical sense organs (ears, tongue, etc.) are manifestations of these super-sensuous forces acting within and from gross organic matter.

3. Nyāya Philosophy:

Nyāya's conception of Adṛṣṭa is presented as entirely free from any suspected materialism found in Sāṅkhya's Adṛṣṭa.
While Nyāya agrees that sense organs are Bhautika (evolved from matter), it posits a distinctly super-physical principle as the "efficient cause" of organic evolution.
The argument is based on the observation that seminal fluid doesn't always develop into a fetus. Therefore, Adṛṣṭa is necessary for the fetus to grow out of seminal matter.
Nyāya's Adṛṣṭa is described as a bilateral force:
- One aspect is inherent in the parents, acting on their germinal matter to produce offspring.
- The other aspect is the future offspring's Adṛṣṭa, a prenatal force operating on the parental germinal fluid for its embodied emergence.
Each congenital peculiarity in a fetus is attributed to a corresponding peculiarity in its prenatal Adṛṣṭa.
Crucially, Nyāya places Adṛṣṭa as inherent in the Ātmā (the conscious principle) that persists through embodiments, rather than in Manas (mind).
This implies that congenital developments are due to a prenatal subconscious force, working according to the Ātmā's pre-determined inclinations and tendencies.

4. Critique of Manas as the Locus of Adṛṣṭa:

The author notes that Nyāya opposes the view, attributed to Sāṅkhya, that Adṛṣṭa inheres in Manas.
Nyāya views Manas as an independent real principle, identifiable with Life but distinct from Consciousness (Ātmā).
By locating Adṛṣṭa in the Ātmā, Nyāya emphasizes that embryonic growth is determined not merely by a vital force (Manas) but by a subconscious principle (Ātmā) with its own inherent aims and inclinations, shaping both the germinal matter and the principle of life.

5. Jaina Philosophy:

The text suggests that Vātsyāyana's criticism of Adṛṣṭa being an attribute of material atoms might be directed at the Jaina theory.
According to Jainas, the influx of Nāma-Karma (karma related to name, form, and attributes) into the Soul determines the body's nature, structure, and development.
Specific types of Nāma-Karma are detailed:
- Gati determines the species (human, animal).
- Jāti determines the number of senses.
- Śarīra and Aṅgopāṅga define the body and its limbs.
- Nirmāṇa sets their locations and dimensions.
- Bandhana and Saṅghāta determine the combination of molecules.
- Saṃsthāna defines the body's shape.
- Saṃhanana determines the osseous structure.
- Touch, taste, smell, complexion, motion, and respiration powers are also determined by Nāma-Karma.
- Aparyāpti-Karma explains underdeveloped bodies.
- Paryāpti-Karma governs organic development, with specific sub-types (Āhāra, Śarīra, Indriya, Prāṇāpāna, Bhāṣā, Manaḥ) for acquiring matter, developing the body, senses, respiration, speech, and mind respectively.
- Sthira-Karma and Asthira-Karma relate to the stability of physiological functions like blood circulation.
Jainas consider Nāma-Karma to be Paudgalika (material). This leads to an apparent charge that Jainism attributes organic evolution solely to matter and material forces.
The text notes that Jainas use Adṛṣṭa to mean the determining cause of animal origination and call it Paudgalika (material) in contrast to Nyāya's view of it as a power of the Soul.

6. Reinterpreting the Jaina Position:

The author argues that the charge of materialism against Jainism is not well-founded, as Jainas emphatically deny leaving structural evolution to matter alone.
The embodiment of the soul is due to Yoga, a vibration set up in the soul in connection with vibrations in the body, mind, and speech.
For embodiment, not only must organic matter be available, but the soul must also be free from Vīryāntarāya-Karma (obstructions to its power of enveloping itself in a body).
Āsrava (influx of karmic matter into the soul) and Bandha (bondage of the soul in the body, leading to bodily formation) are facilitated by Yoga. This process requires suitable formative matter and a responsive psychic principle.
However, for the thorough assimilation of organic matter, the soul must possess a basic tendency or aptitude, called Kaṣāya (passion or attachment).
Akalanka is quoted to illustrate this: the soul, "wet with Kaṣāya," absorbs karma (organic matter) like a wet cloth absorbs dust, or a red-hot iron ball absorbs water.
Therefore, Jaina philosophers also believe in an immaterial factor (Kaṣāya) necessary for structural evolution, beyond just organic matter.

7. The Vedanta and Buddhist Perspectives:

Dualistic systems generally agree that pre-natal super-organic forces (like Adṛṣṭa) shape organic matter.
Even Vedanta, despite its monistic tendencies, acknowledges the causality of these pre-natal forces. From a practical standpoint, it accepts the world as real and God as the creator.
To explain differences among creatures without attributing "unkindness" to God, Vedanta (like theistic Nyāya) relies on the Dharma and Adharma (super-organic pre-natal forces) which determine individual forms and characters from before birth. God is seen as the common moving cause, dependent on these karmic factors.
Buddhists, while potentially sacrificing their doctrine of momentariness, also acknowledge the role of Dharma and Adharma (referred to as Bhava) as ante-natal causes for animal origination, working on organic matter. This transcendental force is also called Vāsanā.

In essence, the text argues that while different Indian schools conceptualize the mechanism differently (Sāṅkhya with Ahaṃkāra/Adṛṣṭa, Nyāya with Ātmā/Adṛṣṭa, Jainism with Karma/Kaṣāya), there's a broad consensus that the structural evolution of organisms involves a non-material, pre-natal factor that guides and shapes the material components, deeply intertwined with the concept of causal efficacy derived from past actions or inherent tendencies.