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Jaina View of Life penalty is only a means. It is said that Karma theory overemphasises the retributive aspect of punishment.
But, here again, we find a confusion between end and means. Repentence has its place in life, but it is not the end to be achieved. Repentence does purify the mind and has the effect of a catharsis. This would be a means for the future development of an individual. Even as a means it is not all. The Jaina theory of Karma emphasises that by individual efforts at moral and spiritual development we can reduce the intensity of Karma, suppress its effects or even annihilate. We have seen that one can, by suitable efforts, transform the energy of one form of Karma into that of another, as we can transform electrical energy into that of heat or light. Repentence is not to be taken as the final end. It only creates an atmosphere for moral efforts towards self-realization. It is at best a powerful psychological means which would help us in the attainment of spiritual perfection. If repentence were sufficient to lead to purification, the after-effects of past action cannot be accounted for, nor can they be explained away, as that would be contrary to the laws of physical and moral nature.
4. Karma doctrine implies that sin is a finite offence that can be made good by private temporary punishment. It presupposes that we can make good our sin which is entirely beyond our power.
It is also said that the dominant impression that one gets of the Karma doctrine is that the individual is in the grip of power, which, heedless of his own wishes, is working out a burden of an immemorial past.
Pringle-pattison shows that the whole emphasis of the Karma theory is on retribution. There is nothing redemptive in its operation, and the process becomes an endless one,
45. Karma Grantha, II. 46. Sigfrid Estborn : The Christian Doctrine of Salvation, (1858) p. 68.
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