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(adrishta), but a complexus of very fine matter, imperceptible to the senses, which enters into the soul and causes great changes in it. The karma, then, is some thing material (karmapudgalam), which produces in the soul certain conditions, even as a medical pill which, when introduced into the body, produces therein manifold effects. 125 Karma in Hinduism and Buddhism
Karma has an important place even in Hinduism. The word karma occurs in Rig Veda at many places; in some passages it means "exploits”; in some other passages it means religious work, such as yajna, sacrifice. In the Atharva Veda, karma refers to good works (sukritani). 126 Further, the word karma in the Shatpatha Brahman seems to refer to the idea of retribution.127 We observe in Chhandogya Upanishad that the persons having good karma will get good birth, comfortable life and pleasure and those possessing bad karmas will get evil birth, discomfortable life and misery. 128 Karma survives after the death. 129
In Buddhism the concept of karma was advanced to explain the origin and causes of suffering. The beings are described as inheritors of their karma; karma makes their destiny; karma is their friend and karma is their shelter.130 Further we observe in the Visuddhimagga, “A mere phenomenon it is a thing conditioned which rises in the following existence. But not from previous life does it transmigrate there, and yet it cannot rise without a previous cause.”131 Karma in Jainism
The karmic matter envelops the soul but does not destroy the real nature of the soul, i.e. divinity. The karmic bondage is subtle, yet material in nature. These particles vitiate the purity of soul which is called karmavargana. Jiva attracts karmavargana by the activity, namely body, speech and mind. The karmic encrustation with the jiva is due to the activities and these activities
THE CONCEPT OF DIVINITY IN JAINISM
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