________________ 220 TATTVARTHA SUTRA Karma is stronger than the previous one, the latter would give way. On the other hand, if the previous Karma is stronger, the present one may remain more or less unsuccessful. The person who has taken poison, for instance, can take timely action like vomiting to reduce the effect of poison and then he can make himself free from the poison by appropriate measures. A physician can also help him by giving the treatment that removes the impact of poison. As such, the theory of Karma does not rule out the scope for rendering help to someone in overcoming the impact of his Karma. In other words, bearing of the consequence may be a 'must, but its intensity can be reduced. That can be modified in proportion to the effort put in for the purpose. Unfortunately, this aspect of the Vartaman (present) Karma escapes the attention of the protagonists of Karma theory. It is forgotten that Karma literally means activity and that denotes what is being presently done. There is, of course, the impact of wholesome or unwholesome past Karma. In our case, however, there should have been greater impact of the wholesome Karma. By virtue of that we have gained the human life with all its paraphernalia of better-equipped body, higher level of mental capabilities, family life etc. Now it is for us to act so as to attain further development. As such, more emphasis needs to be laid on the present Karma, instead of wallowing over the past one. Tattvartha Sutra presents that approach. Its 6th chapter is concerned with Asrav, which means incoming of Karma. The term 'incoming' obviously pertains to the present. It does not merely relate to our present activities, but also relates to an interactive field that the activities generate inside and outside. Jain Education International For Private & Personal Use Only www.jainelibrary.org
