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TG Kalghat gt
th. Lord, * The answer to the charge of fatalism was that by our own efforts we can andibulate the existing Karma and neutralise its effects
But it is difficult to determine the nature of this objection We are told thuit from the point of view of higher morality Karma theory cannot escape the charge of dutamiaism Yet, the objection is determined by and based on the individual's status 10 a particular caste it is more a sting against caste system than a criticism of Karma theory The objector appears to contusc thc essential from the accidental It is a fallacy of Ignoratio Elenchi Caste system is a sociological problem, and it is not essential for understanding the nature and operation of Karma In fact determinism is, here. interpreted in a narrow sense as & mechanical operation of Karma to produce its cllects, as does the law of gravitation 40 The present condition and nature of an individual is determined by the past Karma, yet the individual 13 fice to act in such a way as to mould his own future by reducing or desIroying the existing karma The present is determined, but the future is only conditioned '40
lo general, the principle of Karma reckons with the material in the context in which each individual is born 4 'But the spiritual element in man allows him freedom within the limits of bis own nature '12 There is room for the lowest of men even of animals to rise higher and purify their selves Allempts were made to reconcile the law of Karma with freedom of ma Karma is compared to a fire wbich we can, by our own effort, fan into a larne or modify it
Human effort can modify Karma Such a saving of the soul is possible by one's own cfforts Grace of God has no place in Jaina etbics Self-effort in the direction of purification of the soul is the one way towards perfection A thief, for instance, undermines his owa character and being ticry tim. h commits theft No amount of prayer and worsbip will erase the stent that has been accumulated, although it may create a mental atmospher, for eliminating such future possibilities
Shri Aurobindo says "It has to be recognised kaowledge and ignorance are tut absolute contraries, and liberty and the compulsion of Karma are not unbridgeablc opposites It is demanded of a man a choice between the right and the wrong way, between the will to an impermanent existence and the will to an absolute spiritual belog As such there is something in
33 Snart Ninian Doctrine and Argument in Indian Philosophy, P 164 39 Ibid P 164 40 Radhakrislınan )) Hindu Viep of Life, p 75 41 Illud 42. Ibid.
| SR No. | 520751 |
| Book Title | Sambodhi 1972 Vol 01 |
| Original Sutra Author | N/A |
| Author | Dalsukh Malvania, H C Bhayani |
| Publisher | L D Indology Ahmedabad |
| Publication Year | 1972 |
| Total Pages | 416 |
| Language | English, Sanskrit, Prakrit, Gujarati |
| Classification | Magazine, India_Sambodhi, & India |
| File Size | 11 MB |