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QUESTIONS
AND ANSWERS ABOUT THE THEORY OF KARMA
By
Mr. Manubhai Doshi
Q.1:
Do you mean to say that whatever situation that we may be in, is the result of
our previous Karmas and that we can't do anything about it and we can't change
it anyway?
A. Reply to the first part of the question is :yes. We can however try to alter
the given situation. Karmas do not mean only past Karmas. Whatever we presently
do also constitutes Karma and that too is going to be fruitful. Suppose, we are
not financially well off. We may therefore undertake a new business activity or
go in for a better paying job. Undertaking such activities also constitutes
Karma and may turn to be useful in improving our financial condition. In that
case we have effectively changed th e given situation by new Karma. We however
do not know which Karma would be fruitful at what time. Some Karmas are
instantly fruitful and some remotely so. For instance, we may be hungry. Taking
food for the purpose is Karma and satisfying hunger is the instant fruit. To
take another illustration, one may be careless about the food or in respect of
some habits. Even if such behavior may not instantly affect the health, some
disease may develop later on. In that case the Karma of being careless gets
fruitful at that time.
Q.2:
Can you throw some light on Prarabdha vs. Purushartha in light of theory of
Karma?
A. Karmas can be divided into three categories. One is of Sanchit or accumulated
Karmas which are not currently operative. They are like certificates of deposit,
the amount whereof can be used at maturity. We know when our C.D. is going to
mature but we d o not know when Sanchit Karmas are going to mature. Second
category is of Vartaman or present Karmas that we are currently acquiring. They
can be fruitful immediately or later on. The third category is of Uday or
operative Karmas. The consequences of these Karmas are currently destined for
us. They therefore constitute our Prarabdha. They can however be modified by
Vartaman Karmas, if such Karmas are going to be instantly fruitful. Uday Karmas
thus constitute Prarabdha and Vartaman Karmas constitute Purus hartha. By
Purushartha we may be in a position to change our Prarabdha, if Vartaman Karmas
are going to be instantly fruitful. We can however never be sure of their
instant fruitfulness. That is why every endeavor of ours does not necessarily
succeed. Thu s Prarabdha and Purushartha are not at odds with each other.
Rather, they are two sides of the same coin.
Q.3:
Soul is conscious and Karmas are lifeless. How can lifeless matter modify the
property of soul which is supposed to be pure, enlightened and full of bliss?
A. There is no rule that a lifeless substance cannot influence conscious matter.
We experience different types of sensations because we are alive. A dead body
does not feel any sensation. That means that sensations are experienced on
account of the existence of soul or consciousness. The sensations are however
not felt while a patient is under influence of anesthetic drugs. If lifeless
drugs can thus affect the sensations of a live being, there is no reason to
think that lifeless Karma cannot affect the property of soul. As the bodily
sensations revive when no longer under influence of drug, similarly soul also
can attain self realization when it is no longer subjected to the bondage of
Karmas.
Q.4:
Karmas are lifeless and hence unconscious. How can they be conscious enough to
bear specific fruits appropriate to that type of Karma?
A.
Karmas have not to be conscious of bearing fruits. It is their property that
automatically works. If a person consumes poison, the result would be death. For
this purpose, poison has not to be conscious of killing him. It is the inherent
property of poison that works. Similarly different types of Karmas have their
own respective properties that become effective in their own ways.
Q.5:
If purity, enlightenment, bliss etc are the properties of soul, when did it
initially get polluted with Karma?
A.
Worldly soul has been smeared with Karma since the time without beginning. It
has never been devoid of Karma. Therefore, the question of souls initial bondage
with Karma does not arise.
Q.6:
If soul has been associated with Karma since the beginning, there can neither be
end to it. As such it can never be devoid of Karma. Then why worry about it?
A. Though the bondage of Karma is without beginning, it is not the same bondage
all throughout. Every Karma has a time limit during which its consequences have
to be borne and that Karma drops off at the end of that time. Meanwhile however,
the soul indulges in new Karma and thereby gets new bondage. If soul does not
indulge in new Karma, it can be devoid of Karma when consequences of previous
Karmas are fully borne and the soul gets disassociated there from. In religious
terminology this disassociation is called Nirjara that we are going to discuss
in a later chapter.
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Article Courtesy : Mr. Pravin K. Shah
Chairperson JAINA Education Committee
Federation of Jain Associations in North America
509 Carriage Woods Circle Raleigh, NC 27607-3969 USA
Email - Pkshah1@attglobal.net
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Mail to: Ahimsa Foundation
www.jainsamaj.org
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