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Jaina Karmology
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This psychological analysis is based on improving the quality of physical life through Karma theory leading automatically to advanced level of spiritual life.
16. It must be stated in the end that Karma theory can not be called an absolutist and all powerful theory for cause and effect of every action and transaction. It can not be a substitute for all-powerful god. The accidental deaths during plane crashes, transport and other unexpected accidents can not be the effects of Karmas of the persons or groups. Of course, they could result in the realisation of corresponding Karmas. The theory, thus, has its own limitations. (1) The independent existence of conscious soul, (2) The theory of mutation through the processes of (a) prematuration, (b) attenuation, (c) transition, (d) hastening and (e) adoption of physical and psychical preventive and curative measures, (3) the relative nature of karmic fruition and (4) human endeavours etc. are strong and effective boundaries of Karma theory. In fact, this theory encourages sensualism and dependence while our power house of conscious soul encourages detachment, universal love and independence. Thus, a karmist is not an escapist but an optimist always moving towards successful endeavours. It is not dislocated in any way by any externally oriented political system of socialism or communism. It encourages the individuals to be better socialists or communists first internally and then physically.
The twentieth century science can also not effect the basic and normal importance of this theory though it has explained many of its postulates through discoveries of genes, psychology and health sciences. They could only be representing forms of quasi-karmasassistant to karmas in terms of geography, climate, genes, bodies, environment, situations and the like. In this way, Karma theory of internalised character has a bright future.
It is not only the physical life of the individual, but the psychophysical life of the society is also benefitted by the Karma theory as it involves behavioural transactions between the members of the society. The conduct is subjective while the behaviour is always socially oriented. Materially, karmas may be subjective, but instrumentally they are social.
17.
The basic psychological aspects of Karma theory may be enumerated as below:
(i) Karma theory is a personal spiritual development program based on motivation theory.
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