Doctrine of Karman in Jain Philosophy

Author(s): Hiralal R Kapadia
Publisher: Vijibai Jivanlal Panalal Charity Fund Mumbai

Page 16

PREFACE TO THE GERMAN EDITION
The doctrine of karman is the central dogma of the Indian religions. It means every action, every word, every thought produces, besides its visible, an invisible, transcendental effect-the karman: every action produces, if one may so express it, certain potential energies which, under given conditions, are changing themselves into actual energies, forces which, either as reward or punishment, enter sooner or later into appearance. As in the case of a bond which, although the amount borrowed may long ago have been spent, continues to exist and only loses its validity on the repayment of the capital sum, so also the invisible effect of an action remains in existence long after the visible one has disappeared. This effect does not confine itself to the present life, but continues beyond it; it destines qualitatively and quantitatively the state after death. Actions performed during the present existence are the causes of the future existence, and the present life is, in its condition and duration, the result of the actions of the preceding one. Thus the natural difference between individuals finds an explanation which is so plausible that inversely it is adduced as a proof of the truth of the karman theory. The karman doctrine involves the idea of an eternal metempsychosis; for, as in each new existence actions which must be expiated in a future life are performed anew, so the migration of souls continues without end; but, as, on the other hand, every existence presupposes the actions of a preceding one, so likewise it is without beginning. Now, however, the idea of the eternity of the samsara, as soon as life was contemplated pessimistically, necessarily led to the endeavour to bring the painful re-incarnation to an end and eradicate the power of the karman. To this longing after salvation from the painful cycle of re-births a great number of religious and philosophical systems owe their origin, systems which, widely as they may deviate from one another in detail, are all in agreement in belief in the operating power of fault and of merit, in acceptance of the theory of the migration of souls, and in striving after a nirvana.
When and where the karman doctrine has had its origin in India we do not know; only is it sure that it existed at least a thousand
1 Nagarjuna, Madhyamikaśästra XVII, 13.
2 Samkara ad Brahma-Sutra II 1, 34; Samkhyasutra V, 20, VI, 4; Karmagrantha I, p. 2a.
3 Cf. Gough "The Philosophy of the Upanisads" 24 et seq.; Garbe "Sam