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Bhai Dalpatabhai.Ahmedabad : Bhartiya Samsk(ti Vidyamandir. Vol.I, 1968, verse 1939. 16 Dasvaikalika Sutra, op. cit., 10. 14 aversion. Uttaradhyayana Sutra explains attachment and aversion is the main cause of bondage. Kundakunda explains : "Sauvarikampi nigalam badhanati kalayasam ca yatha puruam badhanatyevam jivam subhamasubham va ktam karma" 17 i.e. a shackle made of gold is as good as one made of Iron for the purpose of chaining a man. Similarly the karmas, whether good or bad equally bind a person. 18 It is quoted in Muaka Upaniad, akama, a desireless person, transcends the human seed, that is overcomes rebirth and transmigration. According to Jainism, the inflow of karmic matter, that is asrava, is stopped by savara coupled with the destruction of, or exhaustion of past karmas through nirjara. Thus it is clear that each and every soul can get rid from bondage through positive efforts and can attain the ultimate goal of liberation. Thus karma is a doctrine of self-effort. It is not a doctrine of eternal damnation of a sinner in hell for one-time sin committed by him, which is so eloquently and powerfully expressed by John Banyan : "one leak will sink a ship and one sin will destroy the sinner”. The karma doctrine offers prospects of redemption, change of attitude, change of ones habits, change of ones nature through disciplined conduct and atonement. Impartial
e in the heart of society can be established automatically through the law of karma.
Acarya Mahapraj-a says, there is a great mystery of science hidden behind the theory of karma. The person who wants to establish good destiny, must concentrate on the main sourc purushartha i.e. mind, body and speech activities, which work only after the destruction of antaraya karma. Tirthakara Mahavira showed the great path of establishing ones bright destiny through the practices of mental, vocal and physical inhibitions. Moreover Acarya Mahapraj-a says that kusala mana, kusala vai and kusala karma is a cause of establishing good fortune. 19 It is a tenet in Jainism that man alone is responsible for his own condition of weal or woe. He is the architect of his own destiny. It is the result of the reciprocal interaction between himself and the rest of the world. Doctrine of Karma and Non-transference of Merit
Jainism is the only religion which didn't countenance the ncept of puyadana. Puya is not treated as datavya, the thing given. The Jain thinkers believe the concept of karma as being material in character.20 There is influx of karmas into the soul on account of performance of karmas and the same could be purged (nirjara) by appropriate but there could be no question of transfer of karma as
