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The Doctrine of Karma in Jaina Philosophy
leading to no goal of ultimate release. He quotes Deussen and says that expiation involves further action which in turn involves expiation, and thus the process is endless. The clock work of requital, in running down, always winds itself up again, and so in perpetuity." Accumulation of merit may ease a future life, but it would not suffice to effect a release from the wheel of life. Even when a new world follows after the deluge in the cycle of worlds, it does not start with a clean balance-sheet, as the operation of will proceeds from the point where it was suspended.48 Karma only perpetuates the curse of existence." So, the Karma doctrine 'seems open to the criticism to which the vindictive theory of punishment has been subjected in modern times'.50 To conceive this universe as primarily a place for doling out punishment is to degrade it to the level of a glorified police-court."1
The dominant note in the objection is that to make good our sin is beyond our power and the emphasis on the retributive element in the doctrine of Karma makes this world frightful and miserable, 'as a glorified police-court'. But this is far from truth. It is not beyond our power, as we said earlier, to improve our states of existence. The Jainas have shown that self-effort can shape the future. The present is with us and the future is in our hands.
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Retributive theory is a more consistent theory of action and reaction and not merely of punishment, than Reformative theory. Man gets what he merits to get; and to with-hold it would be injustice to him, unless he makes his own efforts to modify the effects of his actions. Reformative theory may be full of noble and soft sentiments, it may be comforting to be told that by the grace of God, we would be better. But that destroys the individuality and dignity of an individual and he would become a tool in the hands of a Higher Power or his
47. A Seth Fringle-Pattison: The Idea of Immortality, (1922) p. 115. 48. Ibid.
49, Ibid.
50. Ibid, p. 119.
51. Ibid, p. 120.
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