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Comparative Study of Jaina Philosophy of
Karma With the Schools of Indian Philosophy And its Socio-Spiritual Analysis
- Dr. Samani Shashi Prajna
As per Jain perspective, our Karmas determine what we deserve and what we can deserve. The entire ancient Indian philosophical thought, right form the vedas to the modern Vedant of Sankar, has the law of Karma as its basic foundation. If this presupposition is negated or is shown to have no logical or scientific basis for its acceptance, all Indian philosophical systems except Carvaaka philosophy become redundant. The law of Karma is not only the foundation of India's philosophy but also guides all social actions of the people of this country. The Indian moral ideas have evolved from the vedic and sramanic traditions and the Law of Karma is one of the central principles on which the entire Jain philosophy rests. The present article is a honest endeavior to discuss the role of karma in Indian Philosophy. The article is divided into three sections; A, B and C. In Part-A, I have discussed the jaina theory of karma and Part-B explains about the Comparative Study of Jaina Philosophy of Karma With the Indian philosophy and the third and the last Part-C is dedicated to the socio-spiritual analysis of jaina theory of karma.
Part-A As per Jain perspective, our Karmas determine what we deserve and what we can deserve. We are responsible for what we are. Moreover, what we wish to be, we have the power to make ourselves. If our present life is the result of our past deeds, it certainly follows that our future can be produced by our present actions. For illustration: X produces Y and Y produces Z and so on. So we can assert that Z is produced by X. So the law of causation upon which the entire structure of physical and biological sciences are based, strengthens our belief in the law of karma. The law of karma in turn ultimately based on the doctrine of rebirth. It is said that when a man is born in this world, his birth may be the result of anyone of his numerous acts, or a set of acts, which may have to be fructified through several bodies. The consequenceof a person's acts not
