Essence of Jainism

SR No.: 007623
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 2003
Total Pages: 46
Language: English
Classification: Book_English
File Size: 269 KB

Page 13

Chapter 6 QUESTIONS AND ANSWERS ABOUT THE THEORY OF KARMA
Kammavasä Khalu Jivä, Jivavasäin Kahinchi Kammäin
Katthai Dhanio Balavam, Dhäranio Katthai Balavam
Saman Suttam (61)
The worldly beings are generally governed by Karma, but at times Karmas are governed by the beings; as the lender has mostly the upper hand, but at times the borrower has the upper one.
In this chapter we shall deal with some questions that normally arise regarding the theory of Karma.
Q.1: Do you mean to say that whatever situation, that we may be in, is the result of our previous Karma and that we can't do anything about it and we can't change it anyway?
A. Reply to the first part of the question is 'yes'. But we can surely try to change a given situation. Karma does not mean merely the past Karma. Whatever we presently do also constitutes Karma; that is termed as Vartamän Karma, which is also going to be fruitful. Suppose that we are not financially well off. We may therefore undertake a new business activity or look for a better paying job. Undertaking such activities constitutes Karma and may turn out to be helpful in improving our financial condition. In that case we have effectively changed the given situation by Vartamän Karma. We cannot, however, make sure which Karma would be fruitful at what time. Some Karmas are instantly fruitful and some remotely so. For instance, we may be hungry. Taking food for that purpose is Karma and satisfying of the hunger is the instant fruit. To take another illustration, one may be careless about the food or in respect of some habits. Even if such behavior may not immediately affect the health, some disease would develop, which may manifest later on. Thus the Karma of being careless does become fruitful.
Q.2: Can you throw some light on Prärabdha vs. Purushärtha in light of the theory of Karma?
A. Karmas can be divided into three categories. One is Sanchit Karma or the accumulated one, which is not at present operative. That is like a certificates of deposit, which can be used at maturity. We know when our C.D. is going to mature, but we do not know when a Sanchit Karma is going to mature. Second is Vartamän Karma, which denotes the activity that we might be undertaking at present. That can be fruitful immediately or later on. The third is Uday Karma or the operative one. The consequences of such Karma are currently borne by us. As such, Uday Karma constitutes our Prärabdha. That can, however, be modified by Vartamän Karma, if such Karma is going to be instantly fruitful. As Uday Karma constitutes Prärabdha, so Vartamän Karma constitutes Purushärtha. By undertaking Purushärtha we may be able to change our Prärabdha, if Vartamän Karma is strong enough to overcome the earlier Karma. We can, however, never be sure of their strength. That is why every endeavor of ours does not necessarily succeed. Thus Prärabdha and Purushärtha are not at odds with each other. They are merely two aspects of the same theory of Karma.
0.3: Soul is conscious and Karma is lifeless. How can a lifeless matter modify the property of soul, which is supposed to be pure, enlightened and blissful?
A. There is no rule that a lifeless substance cannot influence the conscious matter. We experience different types of sensations because we are alive. A dead body does not feel any such sensation. It means that the sensations are experienced on account of the existence of soul or consciousness. But the sensations are also not felt, when a patient is under the influence of some anesthetic drug. If the lifeless drug can thus affect the sensations of a live being, there is no reason to think that lifeless Karma cannot affect the property of soul. As the bodily sensations