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

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

Page 74

PHILOSOPHY
B09 - Theory of Karma: Q and A
B09 - Theory of Karma: Q and A
In this chapter, we shall discuss answers to some questions that usually come up regarding the theory of Karma. Q.1: Do you mean to say that whatever situation we may be in, it is the result of our previous Karmas and that we can't do anything about it and we can't change it anyway? A.1: In any present situation or circumstances, we may feel happy or unhappy. This feeling is partially due to our past Karma. The happiness may be due to past Punya Karma and unhappy feeling may be a result of past Pap Karma. However, it is more important to note that our present reaction to events in our lives constitutes new karma and that too can and will have an effect on our future. Suppose, your family is struggling financially. As a result, you may take start a new business venture or find a better paying job. In doing so, you are creating a desire to succeed; this desire will inevitably create new Karma (predominantly Mohineya Karma). The desire to help others with your business venture may also result in you acquiring Punya Karma. In trying to make the business succeed, you will have to face the fruits of that Moheniya Karma. If the new venture turns out to be useful in improving your financial situation, you will be facing the fruits of that Punya Karma in the form of monetary wealth, or Shata Vedniya Karma. No being without Kevalgnan has full knowledge of which Karma exerts its effects and at what time. Some Karmas give an instant effect and some after a long time or even after many births. Nevertheless, a solid understanding of the eight types of Karmas can allow you to understand the events and occurrences in your life within the context of the Karma Theory in Jainism and enable you to see Jain principles influencing your life directly.
Q.2: Can you shed some light on destiny (Prärabdha) vs. effort (Purushärtha) in light of the theory of Karma? A2: Karmas can be divided into three categories. Sanchit or Accumulated Karmas:
These Karmas are not currently operative. They are like certificates of deposit (bonds). However, we know when certificates (bonds) will mature but we do not know when Sanchit Karmas are going
to mature. Vartamän or Present Karmas:
We are currently acquiring these Karmas. They can give effects immediately or later on. Uday or Operative Karmas:
The consequences of these Karmas are currently destined for us. They therefore constitute our destiny (Prärabdha). Operative (Uday) Karmas thus constitute destiny (Prärabdha) and present Karmas constitute effort (Purushärtha). Through our human effort (Purushärtha) we are in a position to change our destiny, if our present Karmas are going to be instantly fruitful. In essence we choose how we react to events in life; we choose the decisions we make and the subsequent path we take. We can however never be sure of the instant fruitfulness of our choices and actions. That is why our every endeavor does not necessarily succeed. Thus, destiny and efforts are not at odds with each other. Rather, they are two sides of the same coin.
Q.3: The soul is conscious and Karmas are lifeless. How can lifeless matter modify the property of the soul, which is supposed to be pure, enlightened, and full of bliss? A.3: There is no rule that a lifeless matter cannot influence conscious soul. We experience different types of sensations because we are alive. A dead body does not feel any sensation.
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Compendium of Jainism - 2015