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Jain Ethics
91
Apart the reasons discussed by Dr. Ramji Singh, we may add one very important point of view, the Jainas had, that would make them give utmost emphasis to the doctrine of Karna. This is their very fundamental metaphysical concepts of soul and salvation. It does not believe in anything but in ‘self effort' as the only way to make the soul free from the bondage of Karma, and to attain its pure form, which is liberation. This, and this alone, will be consistent with their metaphysical, logical, ethical and spiritual outlook. Perhaps, in giving utmost significance to Karma theory, the Jainism wants to affirm that the ethical autonomy and moral potency of Karta is far more dignified to human life than receiving the grace from a merciful God. (2) Karma, Matter and Soul
The doctrine of Karma is a special feature of special peculiarity of Jainism, Its theory of Karma is altogether different from the other systems of Indian philosophy. It is based on such a sound logic and scientific approach that it becomes impossible to refute any of its aspects rationally. Its base is simple metaphysical truth. It is founded on the simple theory of causation. Every cause is bound to have its corresponding effect and no effect is without a cause. One has to read as he has sown, has to bear the consequences of his Karmas, sooner or later, here in this life or next life. Escape from the effect of Karmas done is totally impossible. As the realisation of the consequences of all Karmas is not possible in one span of life, what logically and positively follows is a future birth to enable their frutation. This is how the cycle of birth and rebirth goes on. From this also follows a rational explanation to the natural difference between individuals.
Karma according to Jainism is material in nature. "The doctrine is a direct corollary of the Jain conception of matter which is described as being amenable to multifarious modifications'*84 The entire world is surrounded by sense layers of five everlasting, imperishable substances (Dravya) which produce the multifarious world processes. Karman, as we have earlier said, does not mean the deed but the foreign elements of which the souls are infected and veil the natural faculties of the souls. “The Karman then is something material (Karma Paudgalam), which produces in the soul certain conditions, even as a medical pill which, when introduced into the body, produces therein manifold effects.
84. Dr. J.P. Jain : Religion and Culture of the Jains, (1977), p. 38
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