2.1. Karma Philosophy (Introduction )

The idea that somebody higher out there is sitting with enormous record books, monitoring every one of us' karma, boggles each psyche. In any case, when one has this acknowledgment that there is nobody to do as such yet the universe, the karma hypothesis begins to open page after page before one.

Understanding karma profoundly implies assuming the total liability of one's activities exclusively; without an impedance from an invented preeminent being and superbly this is nevertheless opportunity.

By what method would karma be able to be the consequence of one's activities given by a more significant position authority? For what reason would anybody, be it a god, do as such? For what reason would he/she invest a lot of their energy in ascertaining another person's karma? What number of representatives one needs to keep represents each being's past, present and future karma? Who chooses which organic product to be given on every great and awful deed of one? Shouldn't something be said about the plan, force and conditions when one preforms a specific karma? There might be karma of various sorts, some may get brings about a lesser time and the other may set aside long-long effort to bring realization; who concludes that when and the amount to be given to somebody?

‘When one grasps an apple and afterward let go of the apple, the apple will fall: this is nothing but natural. There is no judge, and no ethical judgment required, since this is a mechanical outcome of the physical activity. Jainism trains that in a similar way aftereffects happen when one articulates an untruth, takes something, submits demonstrations of silly brutality or leads the life of debauchee. No judge is required. Instead of accept that ethical prizes and reprisal are crafted by a heavenly judge, the Jainas trust that there is an inborn moral order to the universe, automatic through the functions of karma.’^[1] The Karma hypothesis in Jain way of thinking gives every one of the appropriate responses effectively.

Every single one of us is consistently performing karma, purposely or unconsciously, breathing, sitting, dozing, eating each activity is karma. The cheering, the hardships, materialistic belongings, mental harmony, great wellbeing, be it anything. Indeed, even the body we dwell in is because of karma. ‘Hypothesis of karma' remains at the focal point of Jaina thought: the connection of self and non-self, of sentience and matter, is the focal point of Jaina brain science, metaphysics, and much else. Any movement started by the spirit, regardless of whether it is physical, vocal or mental, is depicted as a sort of vibration, by which a connection with ajiva, all that is the non-self, happens.’^[2]

Hence it leaves no stone unturned.

kaya van manahkarma yogah
  —(Tattvartha Sutra 6.1)

‘The operation of the body, speech and mind is action.’^[3]

Be it sleeping, sitting idle or working hard, ‘all types of movements, whether physical or mental, are known as actions. In Jaina philosophy, the term ‘karma’ denotes the subtle aggregates of the karmic matter, which are attracted and assimilated by the soul.’^[4] Consistently the degrees of all karma may fluctuate exceptionally, from being to being, from the lightest to the heaviest.

Footnotes and references:

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[1]:

JTIF. pp. 20

[2]:

JTIF. pp. 37

[3]:

Nathmal Tatia. That Which Is (TWI). Translation of Umasvati’s Tattvartha Sutra. Yale University Press. New Haven & London. 2011. pp. 151

[4]:

Dr. Tater Sohan Raj. The Jaina Doctrine of Karma and The Science of Genetics (TJDKTSG). Delhi. Readworthy Publications. 2009. Preface