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RE-INCARNATION.
807
an
does not suffice for every jiva, it follows that there must be repeated births, or rather rebirths, to enable them to obtain full development.
The above arguments conclusively establish the doctrine of transmigration.
Two counter-theses have been advanced against this theory, namely, (1) the materialistic notion of heredity, and (2) the dogmatic assertion of theology which ascribes the creation of beings to the volitional activity of God. These have already been sufficiently refuted, but we shall deal with them further, as we proceed with our general observations on the law of Karma.
Karma is said to be the cause of bondage and ignorance, pleasure and pain, and birth and death, in short, of every complexion' which the soul puts on. The law which regulates the action of Karma is based upon the principle of cause and effect, so that the saying 'as one sows, so must he reap,' presents the whole doctrine in a nutshell. Every action, whether mental or physical, is a sowing of the seed,' or, in the technical language of Indian philosophy, an engendering of karma. In the act of sowing the seed,' or engendering the karma, the soul has the choice of acting or refraining from action ; but when once the seed' is sown or karma engendered, its freedom is replaced by an inevitable liability to bear its consequences. The harvest which is sown must be reaped, gathered, and assimilated in its unabated fulness.* This is what constitutes the bondage of the
* This is the general rule, and it admits of one exception, since the effect of karmas can be modified and even destroyed before fruition by the acquisition and practising of dharma.
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