Excerpts From Studies In Jainism:
. . . the life of an individual is regulated by the interactions between his soul and matter (karma particles and the environment). Thus there are many significant implications of the Jain theory of karma in our daily lives. The Jain theory of karma encompasses our individual lives, our family life and our social life. Our thoughts and actions as individuals, as members of our community and as citizens of the world should be guided by our concepts of the Jain theory of karma.
The influx, bonding and operation of karmas is a continuous process. Therefore, it is necessary for us to have good thoughts and feelings at all times; not just when we are in a temple or at a religious celebration. While indulging in any worldly affair or even performing a religious activity, we accumulate undesirable karma by having passions such as anger, pride, intrigue and greed, by having fear or anxiety, by having desires or ulterior motives, by having our eyes set on material goals or by seeking social status and fame. For example, a doctor, scientist, industrialist, businessman or engineer having the goal of obtaining material possessions and means of comfort will obtain considerable demeritorious karma. On the other hand, an individual, performing the same duties with a view to fulfilling his/her responsibility towards others, obtains mild and meritorious karma. A person, making charitable contributions or performing penance of various kinds with the intention of satisfying his/her ego by gaining recognition and fame, obviously has passions and thus he/she accumulates mostly demeritorious karma (PAAP). Further, the more intense the desire, the more durable and acute the demeritorious karma that are obtained. Even the desire for better life in the present or in the future is detrimental to spiritual progress.
Since the influx, bonding, transformations and fruition of karma depend on our thoughts and feelings, mere physical activities are not sufficient for spiritual progress. A religious activity such as prayer, worship or fasting performed without proper thoughts and understanding has no real significance. The true practice of religion consists in having good feelings and pure thoughts. Jainism teaches that conduct without rational perception and rational knowledge is not rational or proper.
Footnote:
1) Excerpts from the lesson 'Scriptural View Of The
Jain Theory Of Karma', Studies In Jainism: Reader 2, published by
Jain Study Circle, New York, 1997, pages 125-126.
Back up