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We conclude this topic with a verse from Kārttikeyānupreksā 10 76.
ikko sancadi punam ikko bhunjede vivihasura sokkam ikko kavedi kammam ikko vi ya pavae mokkham.
Alone he (a person) accumulates merit ; alone he enjoys happiness in heaven ; alone he destroys karma ; alone he attains mokşa (liberation).
Karma and Human Inequalities
Jainism explains the phenomenon of inequality among human beings as a product of good and evil karma. The Sūtrak rtānga 2.1.13 states :
Here in the east, west, north and south many men have been born according to their merits, as inhabitants of this world, viz. some as Aryas, some as non-Aryas, some in noble families, some in low families, some as big men, some as small men, some of good complexion, some as handsome, some as ugly men. And of these men, one man is king...”.
In fact the caste system in Indian society is specifically explained on the basis of karma,
The Uttarādhyayana 3.4 avers :
egacā khattio hoi, tao candāla bukkaso
The jiva sometimes is born as a ksatriya, as a candāla, or in a mixed caste.
The Uttarādhyayana 13.19 points out that a person of the lowest caste, svapāka in his earlier life, had improved his caste position in the present incarnation by accumulating good karmas, parekadai kamãi,
Role of Volition or Intention in Jaina Doctrine of Karma
In Jainism intent is not an essential pre-condition of sin or wrong conduct. Evil intent forms only one of the modes of committing sin.
10 Quoted by J. L. Jaini : Outlines of Jainism, p. 80. Mallisena in Syadvadamanjari
tr. by F. W. Thomas in his commentary on stanza XVIII states: it yekanavate kalpe saktya me pur uso hatah tena karma vipakena pade viddhosmi bhiksa yah : In the ninety first aeon from this a person was slain by my power. Through that maturation of karma I have been wounded in the foot, o bhiksus.
JAINTHOLOGY/ 89
