Jainism a Theistic Philosophy

SR No.: 006918
Original Sutra Author: N/A
Author: Krishna A Gosavi
Publisher: Parshwanath Vidyapith
Publication Year: 2012
Total Pages: 358
Language: English
Classification: Book_English
File Size: 6 MB

Page 93

JAINA THEISM AND CONCEPT OF SOUL
Moreover, its existence is such as can be realized by anyone by means of inference. Hence, it is not justifiable to believe that no pramāņa can establish its existence. The karma is either good or bad. The good karma makes us experience happiness, whereas the bad karma misery.
There is kāraņa (cause) for experiencing happiness and misery, since it is a kārya (effect). It is of no use arguing that since the karma is not pratyaksa to everybody, it does not exist. There is no rule that what is pratyakṣa to one, should be necessarily so to others. A lion is not pratyakṣa to all but on that account, it is not true to say that the lion does not exist. Therefore, the karma does exist since it is directly perceived by an omniscient being. Moreover, the karma is pratyakṣa to the doubter too, since he realizes its kārya. Just as the body in youth is preceded by a body in childhood, similarly, the body in childhood is preceded by another body. The body prior to that in childhood is karma. **
Following illustrations are conclusive for the fact that karma has a physical form as per Jaina thinkers:
Karma has a physical form because of the experience of pleasure, pain etc. The food has physical form, which gives pleasure. Fire has a physical form in association with which burning sensation arises. One experiences pain or pleasure when he is associated with karma, hence, it has a form.
Jaina thinkers formulated karma theory to find the answers of the born diversify and inequality prevailed in the world. They question: when all souls are equal by nature, then what causes inequality in them? What explains the born diversity among different individuals? What is it that which gives rise to unequal and vastly diverse states experienced by even one and the same individual at different times? The answers to these questions are that
45 Vrtti on Višeşāvaśyaka-bhāsya, 1611