Jain Religion and the Principle of Purushartha

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This Hindustan Times Articles discusses the Principle of Purushartha

brings another perspective from Jain Religion.

 

Jain Religion and the Principle of Purushartha

 

The common perception of karmavad has deeply influenced the Indian

mind. Thrown into the mould of fatalism, its influence has reduced

the capacity for effort. But Mahavira propounded the principle of

human effort (purushartha), which was not against the principle of

karma. Karma is the result of purushartha. That which is resultant

can also bring about change.

 

By bringing to light the possibilities of karma, Mahavira made the

law of karma second to purushartha. There is also the possibility of

curtailing or increasing the duration of karma and also its power of

fruition. The principle of transformation of karma is that with evil

practices, merit (punya) can be turned to demerit (paap), and with

highly moral actions, demerits can be turned into merits. As his

karma so the fruits he reaps.

 

Man would have become a puppet at the hands of karma were it not for

the transformation of karma. There would have been no difference

between relying on God or karma. But the principle of karma ripening

before time (undeerann) and transformation of karma (sankraman) have

freed man from its monopoly.

 

In trying to understand karma in its limited meaning we experience a

constriction of purushartha; because though it is constrained by that

which is predestined (niyati), its influence is not such that the

value of purushartha is completely negated. If we accept niyati as

universal law, purushartha is also universal law. So niyati can

limits the effort but cannot negate its potency. William James has

written that if everything was predestined, effort would become

meaningless.

 

The first step of progress is resolve and the second, effort. These

two attributes develop greatly in man. That is why man is the prime

player in our quest for progress. He has created feeling of joy-

sorrow, principle, imagination, logic and sentiments within himself.

In the outer world he has created necessities, comforts and luxuries.

 

Mahavira saw the world in another perspective. He established the

idea that the world survives on interdependence. If there is the seed

of struggle or conflict in man why can there not be the seed of

interdependence or mutual support? If a being is independent in his

struggle, then why can he not be independent in his inter-dependence

also? The essence of Mahavira's teachings is that man is independent

in both struggle and interdependence, but to establish peace in the

world he should move away from struggle towards that of

interdependence or mutual cooperation.

 

Source: http://www.hindustantimes.com/news/181_490589,00500003.htm