Philosophy In Jain Agams: Root of Diversity - Karma

To find out the cause of diversity amongst living beings, is the basic problem to be addressed before all the philosophies and science. Diversity is apparent and experienced by all. Some are happy, some are not. Some have the structure of ant and some take birth in the form of an elephant. Some are intelligent and others are not. Some are adorable and whilst others are condemned and insulted by others. All these diversities are apparent before us. Philosophers have tried to find out the reason for such diversity and differences. Śvetaśvataropaniṣad has given many causes while pondering over the topic of sukha-dukha (joy and sorrow)^[1] Philosophers are not unanimous in this regard. Some philosophers believe time, nature, destiny, spontaneity and finally, God to be the cause of all these diversities.^[2] In spite of all these differences of opinion, Indian philosophers have come to a common conclusion that, diversity is due to the karma acquired by the self (soul). Kaṭhopaniṣad states that, the soul gets different states (realm of existence) due to karma and knowledge.^[3] Buddhists also hold karma, as the cause of diversity in the universe.^[4]

Cause of Diversity in Jain Philosophy

In Jain philosophy, karma has been accepted as the cause of diversities among different living beings. Ācārāṅga stipulates very clearly that upādhi (adjunct) is produced by the karma.^[5] The word 'upādhi' means -the denoting, naming or connoting. Denoting here means 'difference in the world'. The difference in the world is caused by karma.^[6] A soul freed from karma has no designation.^[7] 'Designation' means naming or division, e.g., the hellish being, animals, men, gods; similarly child, boy, youth and aged; such and such by name, such and such by lineage.^[8] All such diversities are caused by karma. Bhagavatī states that the soul gets all these different states due to karma. There is no other cause behind this.^[9]

Five Causes of Diversity

However, subsequent Jain philosophers have considered five factors i.e. time, nature, karma, destiny and self-efforts together as a cause of diversity. Acharya Siddhasena has said that time, nature, karma, destiny and effort are causes, but if they are held as a cause independently and each as absolute cause, then it will not be a true statement. The same factors if accepted with relative linkages, then they become perfect to analyze any incident with a holistic approach. Efforts have been made to synthetically merge all these five factors in the Jain karma theory.^[10] Jain karma theory upholds all these with a relative outlook and presents the truth with a harmonious approach towards all the five factors.

Among five causal factors, 'destiny' word is used as the synonym of niyati. Acharya Shree Mahapragya has given a very different meaning to this. According to him, niyati means a natural and universal law. By way of illustration, H2O always represents water - this is a natural law and irrespective of any efforts this cannot be changed.

In the context of Jain karma theory, the theory of time is in harmony with the concept of period of maturity of karma. All the karmas have their definite period of time in which they remain impotent for giving fruition, and only after that lapse of time do they give fruition. Similarly, all the karmas have their definite nature and they yield results accordingly. Some karmas give favourable results whilst others give negative effect. Jain philosophy accepts that the results of nikācita karmas are certainly realized i.e. they cannot pre-mature or transform through any kind of efforts. If it is not experienced in the present birth, the soul has to take birth in future to experience it. In this way, a person is responsible for creating his own fate. He is the doer, enjoyer and controller of his own karmas. The dalika karmas can be eliminated by the spiritual activities such as penances etc., so there is an importance of beneficial self-efforts too. Jain philosophy does not consider karma as supreme. It has an important contribution towards any occurrence but time, nature, destiny and self-efforts also have their important roles to play in the accomplishment of any event. The prime cause of diversity in the universe is karma. Ācārāṅga and Bhagavatī express this fact very clearly. Karmas are regarded as the predominant factor of diversity. However, we must keep in mind that almost all Jain philosophical statements are relative in nature. In the present context also we must not forget that non- absolutistic view point. Although Ācārāṅga and Bhagavatī state that the prime cause of diversity in the universe is karma, it should be understood as karma is the prime cause whilst other factors are ancillary. This description brings harmony between prior and posterior postulations.