Jain Journal 1971 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 34

BOOK REVIEW
1
JAIN SAHITYA-KA BRHAD ITIHAS (A Comprehensive History of Jaina Literature in Hindi), Vol. IV Karma Sahitya va Agamik Prakaran: Mohanlal Mehta & Hiralal R. Kapdia: P. V. Research Institute, Varanasi, 1968: Pages 17+396: Price Rs. 15.00.
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Vol. V Lākṣaṇik Sahitya: Ambalal P. Shah: P. V. Research Institute, Varanasi, 1969: Pages 40+294. Price Rs. 15.00.
The fourth volume in the learned and comprehensive work in Hindi on the History of Jaina Literature starts with the works by the Jaina savants on the Karma theory which is the very core in the theory of transmigration of Soul. In fact, the Jainas have been responsible for one of the most, perhaps the most, comprehensive treatment in this respect, since, in their view, it is the karma-bondage which is the cause of frequent births and deaths and it is the breaking apart from the karma-bondage which alone may leave the Soul in its original state, free and liberated, no longer subject to the wheel of life and death. It is this short of attitude that has induced a comprehensive dissection of karma in the Jaina sacred literature. The presentation starts with a comprehensive chapter on the theory of karma which is based on a five-fold notion as follows:
(1) Every act yields some fruit; which, in other words means that no act is fruitless.
(2) If the fruits of some acts do not fructify in this birth, they must fructify in the next or some other birth making rebirth unavoidable.
(3) While enjoying or suffering the fruits, of past acts, the Soul creates new fetters through a fresh series of acts which continue to fructify in that or in some subsequent birth. It follows as a corollary that the Soul alone is capable of destroying the accumulated and freshlyemerging fetters.
(4) The distinctiveness acquired at birth is the outcome of previous acts. An individual's behaviour, his fortune or misery are all karma-directed.
(5) The Soul alone is responsible for karma-bondage and karmasuffering. Any other cause of bondage or suffering is just subsidiary or secondary.