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118
Jain Theism Regarding the priority between the soul and the Karman, the Jains are not ready to regard Karma as prior to self as the self cannot be the product of Karma when Karma is material. But then Karma cannot be conceived as posterior to self for in that case pure, perfect and divine soul would be made responsible for it. We cannot consider both of them, the soul and the Karma, came together. Nor can we bring God to solve this problem for it will bring a lot of problems due to the contradictions with basic metaphysical theories of jainism. “Hence the jainism find it more reasonable to postulate a rela beginningless conjunction between the soul and the Karma. This view is not based on logical considerations alone, but also on religious and moral considerations."
Before we close our concluding discussions let us note that the doctrine of Karma in Jain philosophy and its detailed working as an explanation of the soul in state of bondage, asserts very powerfully and rationally that the entire present has not come to us from destiny (Bhāgya) but has been logically derived from the infinite past (Atita). The same view if further extended, we find no fatalism because tomorrow depends on our today. As we sow so shall we reap, and in such case we are the masters of our life whether we make it or mar it. The entire analysis, explanation and assertion, by the Jains regarding the bondage of the soul leaves an impression of a perfectly logical, a perfectly consistant to its metaphysics and ethics, and a perfectly scientific one.
5.3 The Soul in State of Release
The authors of the sacred scriptures have declared sixty seven postulates on Samyaktva (right faith). Out of them six relate to the location of right faith : They are,
(1) The Soul exists (2) It is eternal (3) It is the agent of all actions (4) It enjoys the fruits of actions (5) Liberation is possible (6) The means of liberation is also available62
61. Dr. Ramjee Singh, : The Jain Concept of Omniscience, (1947), p. 119 62. Shrimad Vijaya Laxmansuri : The Philosophy of Soul, Bombay, 1963 p. 1.
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