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JAINISM: A THEISTIC PHILOSOPHY “GOD IN JAINISM”
modification of self. Karma is material or non-material as it is the modification of matter or consciousness. The thought activity is Bhāva-karma; the actual matter flowing into the soul and binding it is Dravya-karma.
Dr. Ramjee Singh' writes, “The reasons behind the Jainas putting greater emphasis on the doctrine of karma and working out a science of karma in greater details than what has been done by other systems are as follows:
Firstly: they had to substantiate the sovereignty and independence of the soul over matter. This was a reply to the Cārvākas who had reduced the soul to an epiphenomenon of matter and also rejected rebirth and salvation.
Secondly: the Jainas could not reconcile with the radical Vedāntins like Saṁkara who would accord karma a place only in the realm of māyā, which is unreal as metaphysical entity. From the level of Paramārtha, karma is irrelevant because the domain of paramārtha is the supreme truth, which is non-dual.48
Thirdly: The Jainas also wanted to refute the one-sided fluxism of Buddhism, which could not adequately explain the fact of fruition of karma without the identity of a permanent soul.
Lastly: the Jainas also wanted to correct the wrong Brahmanical notion that karma is subservient to God and hence what is more important is not karma but the compassion of God”.
If the God is regarded as creator, preserver, and destroyer of the universe as also the dispenser of fruits of actions as well as inner-controller and guide, then God's grace is only rescue and support. Therefore, apart from theoretical difficulties of introducing
*'Dr. Ramjee Singh, Jain Concept of Omniscience, P-106 48Madras Seminar on “Karma & Rebirth”, Dr. R.V. Desmet, Dr. N. Veezhinathan See, Brahma-sutra, śāṁkara Bhāsya , 1.1.1 "Rgveda, X 19.3, Tait.Up., 111 and Manusmrti, 1,5.9
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