Karma and Rebirth

Author(s): T G Kalghatgi
Publisher: L D Indology Ahmedabad

Page 44

Karma --Its Operation and an Appraisal
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and miserable, (as a glorified police court'. But this is far from truth. It is not beyond our power, as we said earlier, to improve our states of exist. ence. The Jainas have shown that self-effort can shape the future. The present is with us and the future is in our hands.
Retributive theory is a more consistent theory of action and reaction and not merely of punishment, than Reformative theory. Man gets what he merits to get; and to withhold it would be injustice to him, unless he makes his own efforts to modify the effects of his actions. Reformative theory may be full of noble and soft sentiments, it may be comforting to be told that by the grace of God, we would be better. But that destroys the individuality and dignity of an individual and he would become a tool in the hands of a Higher Power or his agent in this world. We refuse to be treated as things. Moreover, it is good to tell men, though it is unpleasant to do so, that they are alone responsible for their present state. To put the responsibility on the individual is hard truth. And Radhakrishnan says that Karma is not so much a principle of retribution as one of continuity.51
6. Some have said that the doctrine of Karma leads to unbridled individual. ism. It fails to see that we all belong to a community, that there is what is called joint Karma' corporate sin or guilt. It allows the fortunate ones to boast of their 'self-merited happiness.'52 Explantion for the inequality is referred to the 'vicarious suffering'. The ethical justice is to be found in the crucification of Christ; and the Cross is a symbol of taking over the sufferings of men upon oneself so as to lighten the sufferings of men.
But according to the Jainas, as also in other Indian thought, except in the Cārvāka, self-realisation is to be attained through a moral effect which is essentially social in its content. We have seen that the Indian ethics is essentially social in its significance. Moksa is to be attained through the practice of goodness, charity, compassion and humility, although the Moksa is attained by one who practises the virtues and three-fold noble path. It is therefore, more accurate to say that Karma theory awakens a man to his responsibilities to himself and to others, and does not make him isolated and self-centred.
We may also add that Karma does not imply a hedonistic outlook in life. Reward for pleasure is not a life of pleasure nor is the punishment for sin, pain. The theory is not to be confused with hedonistic or a judicial theory of rewards and punishments.53 Pleasure and pain are determinants
51. Radhakrishnan (S.) : Idealist View of Life, (1961), p. 218. 52. Sigfrid Estborn : The Christian Doctrine of Salvation (1958), p. 70. 53. Radhakrishnan (S.) : Idealist View of Life, p. 219,