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SOUL
105
Soul as the possessor of Material Karma :
The soul is said to be the possessor of material karmas. This characteristic is meant to refute a two-fold belief. First, it attacks those philosophers who do not regard karma or adrsta as a valid existence. The Cārvākas of Indian thought fall into this category. Secondly, the adjective 'material' is directed against those thinkers who do not regard karma or adrșța as material. They are the Naiyāyikas, the Vaiseșikas etc.
Lord Mahāvīra says : "O long-lived Agnibhūti ! You entertain a doubt about the existence of karma, which is a multitude of paramāņus (atoms), for you think that its existence cannot be established by any one of the pramāņas (means of knowledge). You argue that karma is not directly perceived, because it is super-sensuous as is the case with the horn on the head of a hare. The other arguments that you advance are the same as mentioned by your brother Indrabhūti in the case of soul.
But these lines of argument are faulty. This karma is certainly pratyakşa to me. Moreover, its existence is such as can be realised by you by means of inference. Hence, it is not justifiable to believe that no pramāņa can establish its existence. The karma is either good or bad. The good karma makes us experience happiness, whereas the bad karma misery."
There is a kāraña (cause) for experiencing happiness and misery, since it is a kārya (effect) as is the case with a sprout. It is no use arguing that since the karma is not pratyakșa to everybody, it should not exist. There is no such rule that what is pratyakşa to one, should be necessarily so to another. A lion is not pratyakşa to all. But on that account, it is not true to say that the lion does not exist. Therefore, the karma does exist, since it is directly perceived by an omniscient being.
1. Vịtti on Višeşāvasyaka-bhāsya, 1611.
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