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Reals in the Jaina Metaphysics its proper effect in proper time and on proper occasions. This position is practically accepted by Sankara, when he says
सापेक्षो हीश्वरो विषमां सृष्टिं निर्मिमीते। किमपेक्षत इति चेत् धर्मार्ममपेक्षते इति वदामः ।
SĀMKHYA VIEW
The philosophers of Sāmkhya school also admit the inexorableness of the law of Karma and inspite of their doctrine of the unconscious Praksti as the fundamental principle of the cosmic evolution, they are obviously opposed to the Nakulīša Pāśupata theory of an arbitary God. They plainly admit
कर्मवैचित्र्यात् सूष्टिवैचित्र्यम्। ४२ तन्त्रसंक्षेपाध्यायः । Although the Pradhāna is the one principle of the cosmic evolution, the variedness in the evolutes is due to the variedness of Karma.
The Sāṁkhya philosophers, however, reject the theory of God as connecting Karma with its effect. According to them, Karma itself produces its own fruit. नेश्वाराधिष्ठिते फलानिव्पत्तिः कर्मणा तत्सिद्धेः।२।
परपक्षनिर्जराध्यायः।
MIMĀMSĀ VIEW : BUDDHIST VIEW
On this point, the Sāṁkhya doctrine finds its support in the contention of the Mimāmsā school who also do not believe in the existence of the supreme Creator and according to whom, also, Karma itself leads to its own unfailing effect. The Buddhist philosophers also do not see the necessity of a God for joining Karma to its fruit. A person, for example, steals; the effect is that he becomes a thief. The Buddhists maintain that the act of stealing itself leads to the stealer's becoming a thief. They point out that the act of stealing is a Vijñāna i.e. a point of consciousness. This Vijñāna or conscious wave loses itself in the Vijñāna Pravāha or unbroken flow of cognitive continum. What remains
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