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Chapter 20 - Theory of Karma
Introduction The Doctrine of Karma is a direct outcome of the extension of the age-old and well-established principle "as you sow, so you reap" to the spiritual sphere. In other words, this doctrine is nothing but an extension of the physical phenomenon observed in every day experience in nature that every action has a reaction, every effect has a cause and vice versa.
According to Karma doctrine, one's Karma due to one's deeds determine the course of life of every living being here and hereafter. A pious life leads to comforts, contentment, and general well-being in the present life, and rebirth in a higher and better form of existence. Evil actions result in birth in lower forms of existence in future lives and unhappiness or misery, in the present existence. In short, Karma theory may be summarized as the "theory of inevitable consequences of one's actions. This doctrine seems to have developed along with other doctrines about the course of events or creation. These include Kälväda (doctrine of time) treating time as a determining agent, Svabhäv-väda, (doctrine of Nature) which held the nature of things as sole determinant and Niyati Väda (theory of predestination) holding destiny as the prime factor, etc. Here it will be sufficient to mention that in Jain thought, true to its non-one-sided (Anekäntavädi) approach, due importance is given to all these factors as agents determining the course of life along with the doctrine of Karma. However, prime place is given to Karma doctrine as it involves elements of freedom of will of the individual, accountability for one's deeds (Karma) and is living or active as opposed to the inert and passive nature of other factors like time, nature and others. All the major religious systems originating in India; Hinduism, Buddhism and Jainism have universally accepted and adopted the Karma doctrine. Though the emphasis varies, all these major systems give the Karma Doctrine a prime place in the scheme of things spiritual, pertaining to each system.
Karma doctrine is the central theme of Jainism, coupled with the concept of soul and its transmigration in a continuing cycle of deaths and rebirths. Jainism stress that one's Karma primarily regulates the future destiny and course of life of all souls. In this concept there is no control from an all-powerful God who interferes with, or determines, the destinies of living beings, as in some other religions and beliefs. Jainism does not believe in such control from an all-powerful God. The position occupied by God in other religions and faiths as an arbiter of destinies of beings, is position occupied by Karma of the beings in Jain Philosophy. In this process the individual being is raised to a high pedestal, capable of determining one's destiny and competent to write one's pain and pleasures in this life and lives after. The Karma concept and believing in the same, encourages and enforces an ethical behavior in its believers. This is not on account of the fear of an all mighty God but for the simple reason that one will have to face the consequences of one's behavior, good, or bad or indifferent, in this world or hereafter. Karma doctrine provides satisfactory explanation for the otherwise inexplicable divergence in existence, poverty vs. prosperity, health vs. sickness, happiness vs. misery, which strikes one at every stage and which is unjustifiably ascribed to an all mighty God, why would God be partial? When these are the inevitable consequences of the beings own actions. In Jain philosophy all forms of activity in thought, word or deed with any of the passions (anger, ego, deceit and greed) together with the resultant material particles (Pudgal), which can get attached to the soul, are covered in the definition of Karma. Thus, Karma in Jain scheme is a combination of passions and "complexes of very fine matter, imperceptible to senses, which enters into the soul, causing great changes in it." According to Jain philosophy, the beginningless (not created by any one) and endless universe consists of the following six universal substances:
• Living beings (Jiva) • Matter (Pudgal)
Medium of Motion (Dharma)
JAIN PHILOSOPHY AND PRACTICE - 2
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