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Doctrines of Jainism :: 43
of infinite perception, infinite knowledge, infinite bliss and infinite power. It should, therefore, be the aim of every individual to achieve this perfect and natural condition of soul by one's own efforts.
In regard to the question of the destruction of karmas, Jainism clearly asserts that the attainment of the freedom of the soul from the karmic matter entirely depends on one's own proper deeds or actions and not on the favours of human or divine beings. Just as the interacting eternal substances, viz., the dravyas, postulated in Jainism, admit no Creator, so also the inviolable law of karma makes man the master of his destiny and dispenses away with the favourite theistic idea that some divinity bestows on man various favours and frowns.
The doctrine of karma is not the doctrine of fatalism. It is the law of cause and effect. It is the moral law of causation which shows that man is the maker of his fortunes of mis-fortunes. If a man enjoys or suffers, he does so as a consequence of his actions, thought or speech.
(6) Distinctiveness of the Doctrine
Thus the doctrine of karma is the key-stone in the arch of Jaina ideology. It tries to explain the reasons lying behind or causes leading to effects. It maintains that every happening is the result of antecedent causes. As the soul is regarded as the doer of actions, really the soul is made responsible for all differences in people's conditions. Whatever actions are performed by the soul, it must bear the consequences thereof sooner or later. There is no way out of it. The responsibility of consequences cannot be shifted, nor exemption from the consequences be given. The soul has to enjoy the fruits of the karmas in this life or in subsequent lives.
Further, it is clear that according to the doctrine of karma, there is no salvation until the soul stops the influx or inflow of karmas and gets rid of the existing karmas and that the soul will have to activate itself by its own deliberate efforts without expecting any help from an outside agency. There is
