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Jain Ethics
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entered into a detailed explanation of its operation as well as method of annihillation of Karma as it has very little relevance with reference to what we want to arrive, at. Being cautious of the fact that we are more concerned about what is seen behind the curtain or the underneath current, we now evaluate the Jain doctrine of Karma.
The charge that comes to Karma theory is that the Jain theory of Karma leads to a belief in determinism, fatalism or blind destiny. As the late Justice J. L. Jaini observed, "It is not fate nor even predestination, but it is the ever continuous balancing of the different accounts that we keep with the force of life" "One may call this doctrine of Jainism almost spiritual mathematics."96 The theory does not lead to the fact that events and conditions are absolutely predetermined, by some unknown destiny. It does not treat a human soul as helpless and in slavery to Karma. The freedom of soul is there, and from it only the emphasis on strong willpower and conscious personal effort (puruşārtha) comes. "He is the master of his destiny and can make it or mar it accordingly as he wills. This optimism is based on a rational conviction and profound faith in the intrinsic purity and perection of the self (soul) and its capacity and capacity to realise, recover and retain for ever its essential nature (Dharma) that i through philosophical enlightenment and a rigorous course of moral and spiritual self-discipline. is the key note of Jainism".97
Jains should also be given credit "to preserve their fundamental non-absolutistic attitude with regard to the conception of the nature of Karma. Karma for them is neither absolutely identical with Pudgala nor completely distinct and different from it."48
As some of the Western thinkers have felt, the theory implied a hedonistic outlook in life, and a grip of legalism upon the soul. In fact such comments are the result of ignorance or love for traditional theism. The theory of Karma is not and can not be a 'law' as we use in the legal sense. The doctrine explains the higher trenscedental and emancipatory state of soul. It does not limit man's freedom but organises man's freedom. It makes life more meaningful and more dignified by excluding divine grace and establishing human effort. The judicial aspect of the doctrine of Karma is this non compromisiveness or absolute
95. J. L. Jaini : Outline of Jainism, (1979), p. 29 96. Dr. J. P. Jain : Religion and Culture of the Jains, (1979), p. 41 97. Dr. I. P. Jain : Religion and Culture of the Jains, (1979), P. 42 98. Dr. Ramji Singh, : The Jain Concept of Omniscience, (1974), p. 116
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