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THE JAINA DOCTRINE OF SOUL 77 here that Recollection is possible only where the reviving sensation and the revived sensation are causally connected and thus belong to one and the same Series or Santana. But the Jainas contend that since according to the Buddhists themselves, the Sensations are Svalakshana or absolutely different from each other, they cannot urge that one Sensation can in any case revive another. Besides, there is no rule that where the two ideas are causally related, one must revive the other and that where the two ideas are not causally related, one cannot revive the other. Further, the Jainas point out that if Sensations are absolutely self-identical and there be no Soul underlying, connecting and persisting in and through them, two fallacies viz. 'Fruition of what was not done' (Akritabhyngama) and * Annihilation of what was done' (Krilapranasa) become irresisti. ble Worship of the Shrine is a pious act according to the Buddhists and they say that one, worshipping the Shrine, gets Happiness as the elfect of his pious act. Now, the cognition that worshipped the Shrine perishes, for all sensations are nomentary according to the Buddhists; the question thenis, who or what is it that enjoys the fruit of the Shrine-worship? This is Krila-pranasa or annihilation of what was done. On the other hand, the Cognition consisting in the Enjoyment of the alleged happy effect of the Shrine-worship is in no way connected with the Cognition of the Shrine-worsisip itself; how, then, can it be said to enjoy the fruit of Shrine-worship? This is Akritabhyngama or fruition of what was not done. The Jains point out that the Soul-denying theory of the Buddhists, practically contradicts the doctrine of Karma,—the theory that every act is sure to be followed by an effect and that no effect can come out which was not preceded by an act.
Although the Jaina system agrees with the Vedanta in refusing the nihilistic theory of the Buddhists, there are, however, very material differences between the two systems. In the Vedanta, the real existence of the Jivatma's or the finite Souls is denied; the Atma is said to be one and Second-less,'- the non-dual Brahman. The Vedanta theory is that the infinite number of finite Souls are but the modifications (Pari
Shree Sudharmaswami Gyanbhandar-Umara, Surat
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