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'The Theory of Karma.
[September
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the Jain technicality the word karma conveys a deeper significance than is commonly attached to it by non-Jains. Its meaning as understood by Jainism may be roughly defined thus.
"The groups of material substance attracted by the soul and impregnated by the power of its will bhava so as to fructify, in various ways. ”
This definition is as imperfect as it is comprehensive and a crude attempt at putting in the smallest possible compass what has been discussed thread-bare and elaborately systemetised by the propounders of Jainism. The material particles have no influence over the soul unless and until they have been gathered by the will of the soul and imbued with its power. The whole position therefore resolves itself into the simple proposition that the soul is governed by its own will (bhava) which draws to itself such karmic particles as bear affinity to the nature of the will attracting it. The will determines the nature of Karma to be attracted. karma is thus the governing factor of all the actions of the individual soul and predominates over it on account of its bulk and gravitation. Contrary is the case when the soul asserts its spiritual power and disperses the karmic influences. There is thus raging a constant mute battle between these two entities over the battle-field of the soul, one sinking into submission when the other is in the asceudent, and Vice Versa.
These karmas are at the root of every movement of the soul. Whatever the soul does, it does at the bidding of the karma. The soul is guided through its infinite round of transmigrations in the orbit of Sansar (HART*) by it. It cannot breathe nay even stir of its own accord independent of the control of the kârma, though of course it can diminish and sometimes eradicate its power by its superior subjective strength, which the soul can develop when karmic forces are less inexorable. The question of pre-destination and free-will (Prarabdka and Purushartha) naturally steps in
