________________
76
3110
65/4, 37rçar-feyrar 2012
In the same way, our present is an outcome of our past lives and on the same logic, the future will be the result of our present lives.
Mimasakas attempt to prove the Law of Karma with the help of its doctrine of apurva. They say that our acts are enjoyed with a view to their fruits. There is a necessary connection between the act and its result. Jaimini termssuch unseen force, as apurva, i.e., something new, not known before. So, apurva is the metaphysical link between work and its result. According to them, man enjoy the fruits of his actions performed in the past life, here in the present by means of. In the same way, he will have to enjoy the fruits of actions performed in the present life, with the help of same apurva.
For Sankara individuality is due to Karma, which is a product of avidya. The world, we live in, is just the return of the works of doer. The individual is working machinery intended to produce its effects in the form of suffering and happiness. Moral life is always active and is never exhausted. It takes endless forms, owing to the variety of the demands of the conditions of human life. This process goes on for ever, unless perfect knowledge is gained. Perfect knowledge consumes the seed of Karma and makes rebirth impossible. Freedom from the subjection of the Law of Karma is the end of human life. To get rid of avidya is to be freed from the Law of Karma. Points of Agreements and Disagreements 1. As per Vedantins ,Diversity is the product of avidya. In the same
way, jains do believe in Diversity is the product of karma. 2. Moreover avidya can be overcome only by right knowledge. In
the same way, jains do believe in change of karmas through ones self-effort. Not only this, but right knowledge,right intuition,
right conduct together pave the path of liberation.3 3. Actions are classified into three categories (prarabdha, sancita
,sancyamana) in accordance with the degree of maturation attained to em. The question of maturation arises because there may exist a time-lag between an action done and the effectuation of the relevant experiences of joy or sorrow for the doer. Even jains do believe in time-lag between karmic bondage
and fruition of karma. 4. The consequences of sancita ,sancyamana actions can be
avoided by theattainment of right knowledge, but those of prarabdha actions canot by any means. Only the fruits of unriped karma can be destroyed by true knowledge. The fruits of riped karma have to be experienced in any case, even if true knowledge is attained.4in the same way jains also believe that only dalik karmas can be changed the nikacita karmas cannot be changed even by tirthankaras.
