Jainworld
Jain World
Sub-Categories of Passions
Preface
Publisher's Note
Author’s Note
Mahavira: A Non-Violent Revolutionary
Transfer of Embryo
  Socio-political Conditions
  Vajji's Democracy
  Magadha and Srenika
  Ajatasatru Vajjis
  Princely following of Mahavira
  Social Conditions
  Intellectual Fervour
  Revolutionary push by Mahavira
  Significant Events
  Indra's Offer of Protection
  Five Resolves at Morak Hermitage
  Education Rather than Exposure
  Poisonous Fangs of Canda Kausika
  States of a Digambara
  Association with Gosala
  Candanabala : First Head of Women Disciples
  Final Act of Nirjara
  Attainment of Kaivalya
  First Ganadharas
  Muttanam-Moyaganam
  THE ULTIMATE REALITY
  ONTOLOGY OF ATMAN, THE SELF
  FACT OF THE MATTER
  JOURNEY TO FREEDOM
  ETHICS OF RESPONSIBILITY
  Actions follow the Doer
  Search for Responsibilty and Sramana Line
  Mahavira's Synthesis
  Psychological Approach of Mahavira
  Categories of Karmas
  Duration of Karmic Bondage
  Nature of Bondage
  Mitigation of Bondage
  Fresh Karmas
  Life's activities
  Even good actions bind, if motivated
  Consequences of Karma Theory
  MECHANICS OF CHANGE
  Process of Change and Nine Tattvas
  Essential Tendency of Jiva
  Papa' and ‘Punya' : Both of Binding Nature
  Asrava (Influx)
  Bandha (Bondage)
  Samvara
  Nirjara (Shedding of Accumulated Karmas)
  Moksa (Final Liberation)
  PLURALISTIC REALISM
  THEORY RELATIVITY
  MODUS OPERANDI
  Enlightened Consciousness
  Self, the starting point
  Will and Eagerness
  Upadana-Nimittan
  Bhavana or Anupreksa (Reflection)
  Twelve Vratas of House-holder
  Prayer
  Dhyana (Meditation)
  Lesya (Disposition)
  Code of Conduct for Monks - Modus Operandi
  Austerities (Tapascarya)
  Sanllekhana
  A PATH-WAY OF LIFE
  APPENDICES
  Appendix - A
  Appendix - B
  Appendix - C
  Appendix - D
  Appendix - E
  BIBLIOGRAPHY

ETHICS OF RESPONSIBILITY

Justice T.U.Mehta

Actions follow the Doer

Great minds think alike, and the depth of thought almost always digs out the same truth. The conclusions to which the great German philosopher Schopenhauer came to, were reached thousands of years ago by Indian philosophers too. �Desires', according to them was the root cause of every karmic activity of a human being. They went deeper into the question and found out the root cause of all human problems which have afflicted the mankind ever since its birth. Consciousness being the intrinsic attribute of the self, and the self being in association with Karmic matter called �Pudgala' since time immemorial, the dynamism of the self, the spirit, is always guided and prompted by desires. The more the self desires, the more it remains busy with the activities which bind it more and more, and the cycle of birth, death and rebirth goes on endlessly till the self realises the futility of remaining permanently involved in the bondage of karmic fetters. It is this realisation which brings the turning point in the self's career in spiritual journey. It is at this point of time that the self is beginning to realize its ethical responsibility to itself. �Kattarameva Anujai Kamma', meaning �actions (Karmas) follow the doer', said the Jaina philosophers. This developes and fixes the ethics of responsibility for the self to strive by its own efforts to get itself free from the karmic bondage.