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(i) Jiva cannot exist before karman, for in that case it like the ass's horn would have no cause, and hence could not be said to have been produced. What is produced must have a cause, e. g. jar. And what is produced without a cause, should also perish without one. If it is argued that jiva is beginningless and there is no question of its being originated, even then it cannot have any union with karman if there is no cause for it. If this union is regarded as uncaused, it would recur in the case of emancipated persons also, for there is no determining factor for its appearance; and if that is so there is no reason why people should have any faith in emancipation. Therefore the union of jiva and karman cannot be uncaused. If the soul be regarded as having no union with karman, it would be eternally emancipated, or in the absence of bondage what emancipation could there be for it? The unbound sky is never looked upon as being emancipated. There can be no emancipation without bondage preceding it. Hence the first alternative-first jiva, then karman-is not acceptable; it does not explain bondage and emancipation.
(ii) Karman cannot be produced before jiva, for jiva is regarded as the karta, doer, and karman as the karya, effect, and there cannot be the karya without the karta. Karma, cannot, like jiva, be produced without any cause, for its destruction also should then be brought about without there being any cause. Origination and destruction can never be uncaused. So karman cannot be regarded as existing before the jiva.
(iii) Jiva and karman cannot also be regarded as having been produced simultaneously, for the drawbacks of both the above-mentioned alternatives would accrue. Moreover, if they are produced simultaneously, one cannot be regarded as the karta and the other as karya; such a relation in not found in the case of bull's horns which are produced simultaneously (1805-1810).
To say that the union of jiva and karma is beginningless also does not stand to reason because it cannot explain emancipation. What is beginningless is also endless; and jiva and karma
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