Enlightened Vision of the Self

Author(s): Akalankadev, Devendra K Goyal
Publisher: Radiant Publishers New Delhi

Page 35

FOREWORD
The Samkhya-Yoga view of purusa as only an impartial (madhyastha) onlooker (drasta), devoid of the function of an involved actor (akartrbhava), is also not accepted in Jainism. The jiva (soul), according to Jainism, is not only the bhokta (enjoyer of the fruits of karma), but also the actor, deeply entangled in the worldly affairs and responsible for his acts (karma), good or bad.45
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"As you sow, so shall you reap" is a common saying but, as S.C Jain remarks: "It embodies a principle implying the relation between the soul and karmas." He adds:
In Jaina philosophy karmas are not mere action, but material counterparts of these actions. It is a very unique and singular contribution to the philosophy of karmas by the Jaina thinkers. Whatever actions a soul performs, they, by virtue of passions associated with them cling to it in the form of karmas which fructify at their maturity bringing some pain or pleasure to the soul. This process requires no external agency to initiate and goes on as if naturally. We cannot hold that the responsibility of doing actions lies with some member and the obligation of facing their fruits lies with some other member. It cannot be held that the soul is dependent on some other super agency like God for its actions and their fruits. Nor can we hold that the soul is immune from the responsibility for being a doer as well as an enjoyer of the karmas. This relation between the soul and karmas has been continuing from infinite past, but it can be brought to end with the help of an external discipline of vows and penances and an internal discipline of purifying the soul of the contamination of delusion, attachment and aversion. The external discipline is performed to aid the internal one." 46
The words "eu" and "h" in the phrase tesham muktatuamera hi seek to infuse self-confidence in the soul aspiring for self-realization, i.e. the fullest development of the potentialities of soul, by stating that it is the natural birth-right of every soul. Sat (existence), dhit (consciousness), and anand a (bliss) are the inherent characteristics of every living being.