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Chapter ten KĀRMIC IDEALISM OF THE JAINAS
Karma is the matrix of the universe which undergoes evolution due to karma. Karma is not only the ground-mass of individual's destiny but also the mould in which anything and everything takes shape.
(1) Karma is generally regarded as the principle of determination of the individual's destiny, his well-being and suffering. But a careful study will show that karma is also the ultimate determinant of the various courses of events. There are three reasons for this : first, the problem of individual happiness and suffering is not an isolated affair, because it is somehow related to the entire universe. The past karma puts a world before the individual which brings appropriate pleasure and pain to him. lo short, karma determines both his heredity and environment. Secondly, even Time, Nature, Matter, etc, are not outside the scope of karma and they are merely the different expressions of the working of the universal law of karma. Thirdly, karma is the principle of determination of the world. The variation in matter and time can only be ascribed to karma if we are to avoid the defects of Temporalism (Kalavada ), Naturalism (Svabhavaváda ), Determinism ( Niyativāda ), Accidentalism (YadỊcchávāda ), Materialism (Bhautikavāda ), Scepticisin and Agnosticism ( Sarıśayavāda and Ajñanavāda ), etc.
(2) According to the popular and traditional scheme of Jaina classification of Karmas, they are of cight fundamental types. The different karmas determine our faith (Jarsana ), knowledge ( jñana ), fccling ( vedanā ), delusion ( moha ), age (ayu ), physique (näma ) status ( gotru ) and power (antaraya ). In short, the karmas determine the entire personal. social set-up of the individual, and they also condition a world set-up for him. Of course, in the Leibnitzian manner, the
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