________________
TG Kalghatgi
not all The Jaina theory of Karma emphasises that by individual eff uits at local and spiritul development we can reduce the inteosity of Karma. surpress is effects or even doolbilate We have seen that one can, by suitable efforts, transformi ile energy of one form of Karma 1oto that of anulir' 19 we can transform electrical energy into that of heat and light Repetence is not to be taken as the final end It Ouly creates an atmos flere for moral efforts towards self-realisation It is at best a powerful psychological ineans which would help us in the attaigment of spiritual perfection If repentence were sufficient to lead to purifcation, the aftereffects of past action cannot be accounted for, nor can they be explalned wat, ns that would be contrary to the laws of physical and moral nature
Karma doctrine implies that sin is a fiote offence that can be made goud by private temporary punishment It presupposes that we can make good our sio which is entirely beyond our power
I is also said that the domloant impression that one gets of the Karma doctrine is that the individual is in the grip of power, which, beedless of his own wishes, is working out a burden of an immemorial past 46
Pringle-Pattison shows that the whole emphasis of the Karma theory is on retributiou There is nothing redemptive in its operation, and the process becomes an endless onc, leading to do goal of ultimate release He quotes Deussen and says that expiation involves further action which in turn involves explation, and thus the process 18 endless The clock work of requital, in running down, always winds itself up again, and so in perpetuity 40 Accumulation of nerit may ease a future life, but it would not suffice to eltect a release from the wheel of life Even when a new world follows after the deluge in the cycle of worlds, it does not start with a clean balancs lieet, as the operation of will proceeds from the point where it was suspended 7 Karina only perpetuates the curse of existence 48 So, the karena doctrine 'seems open to the criticism to which the viadictive theory of punishment has been subjected in modern times 40 To conceive this universe as primarily a place for dollog out punishment is to degrade it to the level of a glorified police-court The dominant noto ln the objection Is that to make good our sto 13 beyond our power and the emphasis on the retribution element in the doctrloc of Karma makes this world frightful
44 karma Grantha II 43 Sigfrid Esiborn The Christian Doctrine of Salvation (1958), p 68 46 I'rugl Pattison (A Seth) The Idea of Immortality (1922) p 115 47 Ibud 48 Ibid 49 Ibid p 119 SU Ibida, p 120
