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Kar mit
each other
Absolute became Relative or how the Uncaused came to be caused as it were? This is why the Jain Philosophy vehemently objects to the raising of such purile questions.
But yet the fact is there and we cannot deny it. The soul lies there fettered in the
How do plasms subject to causes and conditions, to Soul and the law, of karma by the virtue of which stand to it is forced, as it were, to travel through the various grades of Sansår. And how are we to account for this? If karna be posterior to soul which is pure and perfect and which, in consequence, has nothing to do or perform, how would it come to perform karma ? Hence karmix cannot be taken as posterior to soul. Nor can we take karma as something anterior to soul : for in that case it would come to be interpreted as the product of karma ; but the characteristic indications of the soul as taught in our philosophy show nothing as such. It is not a compound of any ingredients standing for the substantial cause of the soul which is self-existent, and, as we have seen, has no begining nor end so far it is concerned as a metaphysical entity Then, again, the soul is formless
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