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JAINA VIEW OF KARMA COMPARED WITH ......
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Jacobi had pointed out that karma doctrine in its agricultural sense was evolved among the non-Vedic people and it was, later on adopted in Upanişad.
Upanişad presented karma in two forms -simple and sophisticated. The simple form of karma is just as good seed brings a good harvest and bad seeds bring bad harvest. Similarly man becomes good by good deed and bad by bad deed. So every deed must produce its natural effect in the world. A man cannot escape the deeds but can control them, by self-discipline. In the sophisticated level, however, karma is regarded as a blind unconscious principle, governing the whole universe. It is not a subject to the control even of God.
Karma in Jaina doctrine is conceived, unlike other systems, as a being material. Through the action of body, speech and mind, karma is formed as subtle matter. The passions of man as acts like a viscous substance that attracts the karma matter, which thus pours into the soul and sticking to it, gradually ripens and exhaust itself in accordance with the suffering and enjoyment of the individual. If through proper self-discipline all karma is worked out, the jīva (soul) becomes free.
Upanişad's concept is similar to the Jaina doctrine and it seems appear it has acquired the Jaina doctrine. The word jīva (soul) used by Jains, derived in the Sanskrit, from root 'Jīva' which means ‘to continue breathing.' Upanişads use two other terms for Jīva (soul), viz., bhoktā or experiencer and kartā or agent.'*Each soul is conditioned by these two principles throughout its existence.
Doctrine of karma is a corollary of doctrine of transmigration of soul and rebirth, which is generally common to almost all-Indian system of philosophy. Jainism belief in transmigration of soul is a peculiar one, its conception of karma, is the governing principle of
"Dr. N. N. Bhattacharyya, "Jain Philosophy. Historical Out Line”. P-192 14 Praśna, IV.9, Kathopanişad, 1.3.4,Bhatt, P-193
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