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THE JAINA GAZETTE
soul is conscious; hence, it is not all-pervasive.' If the soul is not all-pervasive, it must be of the same extent as the Body because the existence of the soul is perceived within the Body only.
It has already been said that according to the Jainas, the Jiva is joined with Karma or undergoes transmigrations owing to its being attached to Pudgala or Matter." The Nastikas (nihilists) do not believe in the doctrine of Transmigration, Re-birth or Next World; they do not believe that every Act is sure to be followed by its Fruit. The theory that the soul undergoes transmigrations refutes the position of the nihilistic thinkers. It was pointed out before that if one's Act be not held to be indissolubly connected with its Fruit, the fallacies of annihilation of what is done (Krita-pranasa)' and of 'fruition of what is not done (Akritabhyagama)' become irrisistible. For this reason, the Transmigration or Rebirth is to be admitted. If it be said that the Next World is not a matter of perception, the answer is that you cannot deny the Next World on the ground that it is not perceived. One's grand-father, great-grand-father etc., are not seen by one but their existence at some past time is never denied. Besides, the nihilist is not justified in saying that no body has ever perceived the Next World; for, the nihilist is not omniscient. There are thinkers e.g., the Jainas who, on the contrary, do believe that there are omniscient beings who see the next world. The Nastikas may urge: If there be a next world, it must have a cause; but what is this cause? If it be said that the Next World, Rebirth or Re-incarnation is due to Adrishta (fruition of one's Karma or Act), the position involves 'Infinite Regression (Anavastha)'. If, on the contrary, Re-incarnation be said to be due to one's feeling of Attachment (Raga) or Envy (Dvesha), then, a state of Emancipation becomes impossible; for, all the people of the world are more or less subject to these feelings. If lastly, it be contended that Reincarnation is determined by such acts e.g., of injury done to others, the position becomes contrary to common experience. For, it is often found that such acts are not followed by their alleged definite effects. A vicious and Shree Sudharmaswami Gyanbhandar-Umara, Surat
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