$JES 904 Compendium of Jainism (Jain Academic Bowl Manual 3rd Edition)

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 113

PHILOSOPHY
B13 - Anekantaväda III - Five Samaväya or Causal Factors
Karma. The rich become poor, the poor become rich, and sometimes the rich become richer and poor become poorer. This is also because of one's own Karma. Everyone has to experience both the good and the bad consequences of their Karma. There occur inexplicable or strange events in the life of an individual or of a group, which are described as 'determined or controlled by Fate'. From such events, we get the idea of the existence
of karma. 5. Purushärtha (Self-effort or Free Will)
Purushärtha or individual effort has a special place. A person cannot progress if he/she depends on Time or Nature or Destiny or Karma but he/she does not put forth effort. The human race has progressed because of efforts and initiatives. It is not possible to improve anything without effort. Which one is the most important of these five? Which is the most effectual? The controversy regarding these questions is not of today; but has existed for centuries. Countless arguments and counter arguments have been made for and against one or another proposition. One who supports one view disagrees with other causes. However, Jain philosophy does not consider these five from a single point of view; nor does it consider anyone of them as the only right one. The Jain philosophy considers their collective effect as valid and right. We must understand that in the production of each and every effect, all five causal factors are not equally important. Of course, all of them are necessarily present there simultaneously to produce an effect. However, with respect to a particular effect a particular causal factor acts as the principal one and the rest act as subordinate to
it.
However, Jain philosophy does put more emphasis on individual effort (Purushärtha), because individual effort is the only one in our control. Individual effort can change or eradicate one's Karma. Purushärtha of the past is Karma of the present and Purushärtha of the present is Karma of the future. If we continue to put forth self-effort to shed our Karma, our destiny will improve and that can happen sooner depending upon the eradication of Karma. However, we must understand that it takes all five causes for any action to take place. We cannot help but recognize the importance of human effort. Those who regard karma as supreme should question themselves as to who generates karma. It is the activity and passions of the soul that generates karma. Karma makes the soul wander in the cycle of life and death, whereas human effort wages war against karma, destroys its entire force and leads the soul to Siddhashila. It is not the force of karma that brings about the manifestation of the state of liberation. In fact, it is the destruction of karma that is the only cause of liberation. It is only human effort that can destroy karma. When one directs one's attention to this uncommon characteristic of human effort, one finds it improper to give sole importance to karma. This is the reason why the knowledgeable and wise saints have taught us that the only means for improving and destroying karma is one's firm determination to keep one's mental, vocal and bodily operations auspicious (virtuous) or pure while performing spiritual good, auspicious, praiseworthy or compassionate acts. Those who depend solely on karma become despondent and indolent. Hence, they are deprived of success. Though human effort has to depend on time, nature, etc., it is the most efficient way to bring victory to man. In the modern age, many wonderful things have been invented and widely used. These inventions serve as brilliant instances of the efficacy of human effort. Individuals or nations that put forth great efforts make progress and attain prosperity and welfare. On the other hand, idle individuals and nations fall behind and degenerate on account of their lack of vigor and vitality; they consequently become slaves of others and subject themselves to their oppressions. If the achievements attained or inventions made by human effort are misused, it is the people who misuse
them that are at fault and not the achievements or inventions. 03 Significance of Samaväya To form an opinion on any one of the five causes indicates our ignorance about Jain reality. However during our spiritual growth period, we should reflect on one cause that will reduce or minimize our vices and enhance our spirituality.
Compendium of Jainism - 2015
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