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Doctrint of Karma in Jain Philosophy 95
and its psycho-physical analysis by the classical writers too minute and complicated, is referred to Buddhist psychology. There he may readily convince himself that either these writers have merely systematised for the system's sake, or have seen a good deal more than we, for some reason or other, are able to see.
The second point that before others attracts attention is the question about the age of the Karman theory. Though the doctrine has been developed with a minuteness in detail, a care in classification, a definiteness in statement, which would do credit to the most methodical modern system, yet here again the question about its age remains, for the time being, an open one. At least one thousand years before the Christian era the Karman tenet is said to have been in vogue. This is of course supposed to be the lower limit, the higher one possibly lying much further back in antiquity. But the fact is significant that it cannot be shown where precisely and when a doctrine of such central position as that of the Karman ted. That the fundamental idea of Karman is part and parcel of the Jain canon may be as readily accepted as the assumption ihat later writers have developed the theory in detail and expressed in technical terms what the elders implicitly had taught and believed. But if peither Jainism, nor Buddhism, nor Hindusim has got to show a definite date of origin for a doctrine that with all of them is a pivot of their beliefs, might it not be assumed that this doctrine of the Karman in its various shades is an inheritance of old, a technical expression of the universally acknowledged law of moral retribution ?
The third point that strikes the modern student of religion is the great insight attached to authority. In this Jainism indeed does not stand alone. The Vedic Rsi of yore, the Tathagata with the Buddhists, claimed and enjoyed as undisputed an authority in deciding the most momentous problems as the Jain Kevalin. But that they all were credited with such insight into things beyond the senses and primitive thinking as would command unswerving faith, and would cut short questions like Why ? and How ?: this is a document of the fact that even atheistic religious systems, to say nothing of strict Theism, profess to be a higher message, and claims to convey a preternatural, if not a supernatural truth.
So much about the book before us and its contents. One more word about the author. In the Preface to the English Edition Jain Education International For Private & Personal Use Only
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