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5. The systematic and scientific mechanism of eight categories of
karmas as discussed in Jainism is not found elsewhere. 6. Jainism provides a clear picture of process of bondage and
spiritual ways to get rid of this karmic bondage and end the cycle
of birth and death. 7. The concept of transference of merit is not permitted in Jainism
but the concept of self-responsibility of ones actions is accepted. 8. Mahavira propounded the concept of atmakarttvavada (theory
of creation by the self). In matters of pleasure and pain, neither God nor anybody else is responsible for them the worldly soul is solely responsible for them,
Jains don't impose on anybody to have belief in this notion of karma. As Jain philosophy is basically anekantic philosophy, it do asserts and supports the contradictory notion in the light of the other infinite number of perspectives. We can manage to experience the difference in the responsible actions operated by the person having belief in this natural law of karma. The law of karma, therefore is a law, which dominates all other natural laws, but it is not a blind law. It is living and spiritual-cum-social law. We can proceed into the world of practical life where this philosophy of karma has its own sociospiritual relevance in all spheres of human life. But in spite of the great importance accorded to the law of karma by the indologists and Indian as well as non-Indian-it has not been given a conceptual analysis which is very important from the philosophical point of view to understand the intelligibility of the doctrine of karma. Dayakrishna and Rajendra Prasad have attempted to give a conceptual analysis of the doctrine of karma. But in the process they have raised a number of conceptual issues which deserve a close attention on the part of researchers. It is hoped that the study undertaken here is the extension of such a spirit. Unless we analyse the concepts of karma and karma phala and their relation to karta, we cannot understand the doctrine of karma in a fruitful manner.
The notion of karma is conceptually connected with the notion of sasara, transmigration, freedom and responsibility. In order to understand the notion of karma, a socio-spiritual analysis of the notion of sasara, transmigration, freedom and responsibility is also required at which the present article aims. The objective of this article is not to ascertain the truth or falsity, validity or invalidity of the doctrine of karma nor even to make a historical study of the different interpretations of the doctrine of karma.
