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Jain Ethics
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two are causally connected.''56 Thus the doctrine Karma involves the idea of an eternal metampsychosis; for not only new existence, actions which are to be realised in future life but every present existence presupposes the past actions. so it is with our beginning. “The common basis of all the religious systems of India is the dogma of retribution, causality of the deed (Karma) and conditioned by this the beginningless chain of existence following one another."57 This very knowledge of painful reincarnation due to Karma led to the endeavour to end the cycle of birth and rebirth and to eradicate the power of Karma. Here lies the origin of the logning after salvation. In Indian philosophy, “it is surprising to note that the postulates, aims and conditions for such a realization (liberation) were found to be identical in all the conflicting systems.''55 4.2.2 Karma in Non-Jain Systems
“Rebirth and Karma are the two most important presuppositions of all schools of Indian philosophy with the solitary exception of the system of Cārvāka.''59 The Karma theory has been expressed in a various different standpoints, as we find Karma as regarded by realism is a complexity of material particles infecting the soul; while to the most extreme idealism it is a “newly produced invisible force. The Sāmkhya-Yoga, the Nyāya, Vaiseșika and the Vedānta virtually belong to the same group as the Jain and the Buddhist. The Mimāmsaka belongs to the other group. In the Upanişads it is said that "Jivās are bound by Karma.'60 “A man becomes good by good deeds and bad by bad deeds”61 The Mahābhārata emphatically expresses that" One has to experience the fruits of Karma’’62 "Karma is created due to the Vāsanā (desire) and Vāsanā is created and intensified due to the force of Karma; and there is thus the beginningless cycle of causation,"63 Even Manusmriti talks at length about bodily (Kāyika) verbal (vācika) and mental (Mānasika) actions of men.”64 Vedāntasūtra also mentions different kinds of Karma and discusses the distinction between the Prārabdha and Anāranbha Kārya."65
56. Prin. T.G. Kalghatgi, Karma and Rebirth, (1972) p. 4 57. Dr. Glasenapp, Immortatily and Salvation in Indian Religions, p. 25 58. Prof. S.N. Dasgupta, A History of Indian Philosophy (1975) Vol. I. p. 71 59. Nathmal Tatia, Studies in Jain philosophy, p. 220 60. Sanyās Upanisad-ii-18
61. Bịhadāraṇyaka Upanisad, üi. 2. 13 62. Shanti Parva, 181 63. Ibid., 211 64. Manusmriti 12. 5, 7
65. Vedānta Sutra 4.1, 13. 15
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