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Study of Jainism
For all the great systems of Indian philosophy, karma is just the all-ruling principle operating in the Universe. It is the guiding force to which even the God must conform, as is presented in the Vedic systems of Indian philosophy, for the creation and the governance of the world.38
The doctrine of karma is the self-evident principle which cannot be proved nor need it be proved. It may be considered as a postulate which no Indian philosopher found it necessary to prove.
The real proof of the truth of the karma theory is to be found in the words of the revealed scriptures or in the utterances of the great enlightened ones. In them we seek the unshakeable foundation of faith, "just as the Christian theologians derive the unavailable certainty of the immortality of the soul not from rational proofs but from the revelations of the Bible. 84
The logical justification of the principle of karma, Jainas say, is not possible from the rational point of view. It is the expression of the highest knowledge and experience of the seers. And we must accept it as authority. “Oh, Agnibhūti, karma •is pratyakşa to me. 35 It is they who are in constant touch with inner most depth of life and to them we are to look for guidance. Such ‘enlightened ones' or 'sages' are the first-hand exponents of philosophy.86
IV. Karma theory has been criticised by some philosophers. It is suggested that the karma doctrine suffers serious defects :
1) Karma leads to the damping of the spirit and men suffer the ills of life with helpless equanimity of attitude because the course of their life is determined by Karma. Karma leads to fatalism. It does not give any incentive to social service.
But it is not true to say that the karma theory does not give any incentive to social service. The Upanişads enjoin social service. The Jaina ethics is based on service and sacrifice, although on the highest level one has to transcend social morality. The five vows
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