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

Fresh Karmas

Self, in its dynamic march through worldly lives is constantly earning and shedding karmas. It earns further karmic bondages even while suffering the fruits of the past karmas, if it does not suffer the said fruits with equanimity and objectivity. A person who passes through some calamity-mental or physical grumbles against his fate or loses temper and commits acts of indiscretion and violence with a view to avoid the uncomfortable circumstances in which he is placed. Another man who is passing through a period of prosperity or is invested with some power over his fellow men or lower creatures, and while enjoying this prosperity and power, he commits acts of indiscretion and violence. Both these persons are reaping the fruits of their past or present karmas, but while doing so, they are creating fresh and further bondages by their acts of indiscretion and violence. Even acceptance of fruits of good and bad karmas with over joy or sadness disturbs the mental equilibrium and results in fresh bondage of karmas.

Therefore, the ideal way to face the fruits of ones karmas is to face them calmly, objectively and peacefully with full equanimity of mind. If you are oppressed with pains, treat the occasion with equanimity and understanding, thinking within yourself that it is a good opportunity to shed your karmas which have been of your own creation out of some ignorance. If you are passing through a period of pleasure, thank the scheme of Universe which has not failed to reward your good actions of the past, and be prepared to do further good without any strings of desires attached to it. One should constantly remember that pleasure and pain are the inseparable constituent of life and the true art of living consists in learning to bear both with equanimity and understanding. If this is done, no fresh karmic bondages are evolved while reaping the fruits of our past karmas.