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truth that truly states the essence of ‘Karma Theory', which if properly understood and appreciated may save us from many a trouble and misery. Most of the times we make the mistake of taking the agents as the principals and consider them as out friends and foes when they become the means of our pleasurable and painful experiences. If we develop the right perspective and take the agents as such, we can also develop the truly detached disposition and consequent victory over the delusion that causes attachment and aversion. A proper understanding and appreciation of Karma Theory' can, in this way, become the means of breaking the bondage of delusion with its attendant attachment, aversions and passions -- anger, pride, guile and greed -- and pave the way for not only a harmonious life but also for the ultimate goal of liberation.
The Place Of Jaina Karma Theory In The Indian Philosophical Field
Jainism has contributed many unique features to the Indian religious philosophical field. Just like theories of absolute Nonviolence and Non-absolutism, propounded by the Lords Tīrtharkaras. Karmavāda is yet another major contribution of Jaina philosophy to the field of Indian religious philosophies.
Generally, it is believed that Jainism is a philosophy that is based on the Karma Theory. Although this belief is not incorrect but it is not wholly true as well. To say that Jainism is based on the theory of karma only is a misrepresentation of facts. According to Acārya Siddhasena Divākara, it is a philosophy based on five theories namely Kālavāda (Theory of time), Svabhāvavāda (Theory of nature), Niyativāda(Theory of destiny), Pūrvaktavāda (Theory of earlier action) and Puruşārthavāda (Theory of endeavour). However, the reason for this misplaced belief is that the literature related to Karma Theory has, over time, occupied so much space that the other four theories, taken together, have been unable to get even a hundredth of its coverage.
KARMA-SIDDHĀNTA (DOCTRINE OF KARMA): 183
