Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

Page 32

The theory of karma is not the theory of fatalism. It is the law of cause and effect. It is the moral law of causation which shows that we are the makers of our fortunes or misfortunes. If a man enjoys or suffers, he does so as a consequence of his action, thoughts or speech. The sense of fatalism comes in only when we overlook the element of choice. Under the influence of desire for champagne, a man may choose to drink it, though he may understand quite well that his body will be better served by choosing milk. The desire does not compel, it is only the instrumental cause of man's choice to drink champagne in preference to milk. He has the power of choosing to drink milk. When this is remembered, then there is no sense of fatalism in the act performed
It would be further evident that this law of causation is not mechanical because consciousness is its essential factor. Life is a long journey; the living being moves on; if it desires its journey to be smooth and free from accidents, the brake of self-control has to be applied constantly. The passions are the forces that may try to derail the train but the knowledge of the real path and the faith in the efficacy of our vision must lead it to its right destination.
Karma, Free Will and Destiny
The philosophy of Mahavira advocates the doctrine of existence of the soul. There are three consequences of this doctrine: (i) the doctrine of free will (purusarthavada); (ii) the doctrine of karma; and (iii) the doctrine of rebirth. The doctrine of free will means that the soul is the maker or un-maker of itself. Each soul exerts its own energy for its action and enjoys the fruits thereof.
An apparent contradiction between the doctrine of free will and the doctrine of karma may be suspected. If our karma is responsible for the events that take place in our lives, then free will is useless; if free will is responsible for worldly events, then karma will be a futile postulate. This contradiction has been avoided by Lord Mahavira. His philosophy defines karma as the result of free will which is not controlled by karma. Free will is the root cause of worldly events. Karma is only a secondary cause because it can be changed by the power of free will.
Free will also has its limits. It is not omnipotent. There are occasions where free will is impotent. The truth is that free will and karma are interdependent and relative. Karma is not omnipotent since change can be brought about in it by the power of free will. Free will is also not omnipotent because it is powerless to resist the retributions of nikachita karma. The outcome of this is that sometimes karma is more powerful than free will and sometimes the reverse is true.
There are five factors which determine our destiny: The power of the soul (Swabhava). The power of the soul is immense, and no amount of karma can completely obscure it. With powerful action, the soul can destroy the karmas and pave the way for liberation. Circumstances. We have no control over our external circumstances, and we have to adjust accordingly. Natural calamities like floods, droughts, storms, earthquakes, etc. have nothing to do with karma. Government policies and rules are based on considerations other than