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available, because the soul in the womb would not be associated with karma, and without karma it would not be able to take unto itself the constituents of the body, viz. blood, etc. and thus would not be able to create the body. Another argument is that the soul devoid of karma cannot create the body, etc. as it is motionless; what is motionless, e.g. the ether, cannot create the body, etc.. The soul devoid of karma is motionless and hence it cannot create the body, etc.. Other reasons may be adduced, viz. - The soul devoid of karma cannot create the body, etc. because it is incorporeal or bodiless or inactive or ubiquitous (omnipresent), etc. like ether, or because it is one, like the unit atom. Hence the existence of karma has to be admitted. It cannot also be argued that God with a body creates all effects like the body, etc. for there would be the same difficulties as regards God's body. Does God create His own body, being devoid of karma ? This is not possible, for no effect cani be created without the necessary complement of causal conditions. If it is argued that another God creates His body, has this second God a body or not? If He is bodiless, He cannot create because He lacks the necessary causal apparatus. If He has a body, again he could not have created it if he were devoid of karma. Thus another God would have to be imagined and so on. All this is unwanted. Therefore it should be acceptable that not God, but jiva along with karma is the creator of the body. etc.. If God created body, etc. without a purpose in view, He would be as good as mad; and if he had a purpose, He would be bereft of Godhood. He who is eternally pure cannot entertain the desire to create the body, etc., as he is free from attachment und aversion. There can be no desire without these and no construction without desire. Hence God cannot be the creator of the manifoldness and variety of hody, etc. Thus, only the jiva associated with karma can be the creator of these. Thus the existence of karma is established. This also disproves the existence of Visņu, Brahmă, etc. (1642).
Agnibhuti might still be in favour of regarding svabhāva or nature as the cause of all manifoldness of body, etc., because
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