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Reals in the Jaina Metaphysics जन्मान्तराजितशुभाशुभकृन्नराणाम्,
Tha T ofa 21414 TELAFETE 11 alfrattad 11 Soar above the sky or go to the end of a direction; dive deep into the sea or stay wherever you please; the effect of the good and the bad actions which you did in your previous births will never leave you but follow you like a
shadow. Buddha is reported to have declared'न अन्तलिक्खे न समुज्जमो, न पर्खताण विवरं पविस्स। न विज्जति सो जगति प्पदेसो, जत्थद्वितो मुञ्चेयत् पाव कम्मा'। 'धम्मपद' Neither in the sky nor in the depth of the sea nor in the caves of the mountains, there is any place in the universe, staying where one can avoid the effects of his bad
deeds. In the same strain, the Jaina philosopher Amitagati says:
स्वयं कृतं कर्म यदात्मना पुरा फलं तदीय लभते शुभाशुभम् । परेण दत्तं यदि लभ्यते स्फुटं, स्वयं कृतं कर्म निरर्थकं तदा।
भावनाद्वात्रिंशत् । A Being enjoys the good or the bad effects of Karma which he himself did previously; if it were possible for a Being to exprience the fruits of acts done by another person, -well, one's own actions are then fruitless.
This LEADS TO THE DOCTRINE OF RE-INCARNATION
Indian philosophy, as we stated elsewhere is essentially psychocentric. Its fundamental principle is that the world and all the things in it are intended for the experiencing souls. The course of the world is but the progress of the souls and as Karma is at the root of the re-incarnating psychical series, it is not only an ethical principle but a cosmic law, explaining the nature and the purpose of the world as a whole. Šīhlana Miśra whom we have already quoted, accordingly begins his book with the significant invocation:
___नमस्तत्कर्मभ्यो विधिरपि न येभ्यः प्रभवति । Indeed, it will be shown hereafter how with the Indian atheistic system, the law of Karma was supreme and all
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