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In the Vestibules of Karma
51
In Buddhism Karma has an extensive function as it determines not only his individual qualities, the circumstances of his life and fate, but also creates an external world to be experienced by the being in question 39 According to Sarvastivadıns, the sun, the mountains and the rivers are only contents of my consciousness determined by Karma Not only the fate of all oarthly communities but those of an entire world system are determined by the Karma of all the apparent individuals who were born in it 40 The fruits of retribution of acts include not only the sensation but also everything that determines sensation Three kinds of acts produce agree able (sukha-vedaniya), disagreeable (duhkha) and indifferent aengations Simi. larly, some acts produce immediate effects because their retribution cannot be interrupted by an act allowing the fruit in another existence as, for instance, matricide, patrıcıde and murder of an arhat ctc In other cases the retribution may be arrested by an acquisition of spiritual stage called ksantt (patience), anagamı (quality of a saint) and arbatship An existence is projected or caused by Karma and human existence cannot be projected except by good Karma The fruits of Karma may be of general kind as for jogtance towards the end of a cosmic period (antarakalpa) plants are crushed by raing and stones and they bear little fruits The creation of Karm is the result of Karma
The idea of the pollution of the soul due to karma has been largely allegorical in other religious philosophiog in ladie, while the Jainas 'have adopted it in the real sense of the word' and have worked out into an original systom 41 The Jaina conception of Karma must have been completely developed after a thousand years of Mahavira's nirvana The Sihananga, Uttaradhyayanasūtra and the BhagavatIsūtra contain general outline of the doctrine and the details have been worked out in the Karmagrantha, Pancasangraha and the Karmapraksi la working out the details, there have been two schools of thought 1) Agamıka and 11) Karmagranthika
Jainism is, in a songe, dualistic The universe is constituted of the two fundamental categories Jiva (liviag) and ajtva (non-living), soul (floa) has been described from the noumenal and the phenomenal points of view, From the pure and ultimato point of view, stva 18 pure and perfect It 18 characterised by upayoga, the hormic enorgy It is simple and without parts It is immaterial and formlegs a It is characterised by cetana It 18 pure consciousness From the phenomenal polot of view flog is decribed as possessing four pranas It is the lord (prabhu), limited to his body
99 Yamakamı Sogen Systems of Buddhist Philosophy (1912), pp 50-66 40 Glasenapp Immortality and Salvation in Indian Religion p 29 41 Glagenapp (Von H) The Doctrine of Karma in Jaina Philosophy p 15 42 Dravyasangraha 2
| 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 |