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(v) It is a consequence of the material character of the karmas that intent is not the only ingredient in committing a lapse or offence; the Jainas recognise unintentional lapses. This also made the law of karma comparatively inflexible and partially mechanical.
(vi) Again the belief of the Jainas that karmas can be exhausted through physical austerities explains the severely ascetic practices of the Jainas and accounts for the survival of tapasya as an important element in Indian culture.17
(vii) The doctrine that tapa could exhaust one's evil deeds became the source of prayaścitta in Hinduism and Hindu law. Prayaścitta in the life of laymen came to be the counterpart of tapas in the life of Yatis or Jaina ascetics.
(viii) The belief that tapa could expiate evil karma ensured that the doctrine of karma did not promote fatalism amongst its believers.
[ July 1982 ]
17 Y. Krishan: "The Unique Jaina Doctrine of Karma & Its Contribution", Studies in Indian Philosophy, Shuklalji Commemoration Volume, Ahmedabad, 1981.
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