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The Doctrine of Karma in Jaina Philosophy
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Ignoratio Elenchi. Caste system is a sociological problem, and it is not essential for understanding the nature and ope eration of Karma. In fact determinism is, here, interpreted in a narrow sense as a mechanical operation of Karma to produce its effects, as does the law of gravitation. The present condition and nature of an individual is determined by the past Karma, yet the individual is free to act in such a way as to mould his own future by reducing or destroying the existing Karma. The present is determined, but the future is only conditioned'." In general, the principle of Karma reckons with the material in the context in which each individual is born. But the spiritual element in man allows him freedom within the limits of his own nature. There is room for the lowliest of men even of animals to rise higher and purify his self. Attempts were made to reconcile the law of Karma with freedom of man. Karma is compared to a fire which we can, by our effort, fan into a flame or modify it. Human effort can modify Karma. For the Jaina, such a saving of the soul is possible by one's own efforts. Grace of God has no place in Jaina ethics. Selfeffort in the direction of purification of the soul is the one way towards perfection. A thief, for instance, undermines his own character and being every time he commits theft. No amount of prayer and worship will erase the effect that has been accumulated, although it may create a mental atmosphere for eliminating such future possibilities. Jainas have, therefore, given a detailed theory of conduct distinguishing it into two grades as that of the muni, an ascetic, and of a srāvaka, a householder.
3. It has been objected that the Karma theory connects actions and its consequences in a rather mechanical way. In its mechanical aspect, it mistakes the means for the end. In this, it is presumed that repentence is the end and paying the due
42. Radhakrishnan (5): Hindu View of Life, 75. 43. Ibid. 44. Ibid.
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