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THEISM AND DOCTRINE OF KARMA
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a peculiar power, one Jīva can experience the fruits of the karma of the other Jiva."
From the discussions of the two views, it has been noted that there has not been a full-fledged discussions of the development of the theory of karma in the Vedic literature, although there is mention of the concept of karma. But the concepts like theory of fate and Yajña have gained prominence and karma theory becomes secondary. During the Vedic period Yajña karma were given more importance and gods have been invoked for the sake of equitable distribution of karma. In the Brāhmaṇas a gradual substitution of Prajāpati can be observed in the place of many gods who are responsible for dispensing of the fruits of karmas. Prajāpati dispenses the fruits of karmas, just like a judge dispenses judgment. Similar thought is also found in the philosophical systems like Nyāya, Vaiseșika, Sāṁkhya and Vedānta. Devendra Muni Shastri says “If īśvara was not being responsible for dispensing the fruits of karmas to the Jiva, the fruits of karma would be meaningless."
The formulation of Jaina karma theory is the result of the Jaina thinker's sincere efforts to find answers to these questions: if all souls are equal in nature, then what causes inequality in them? What explains the born diversity among different individuals? What is it that gives rise to unequal and vastly diverse state experienced by even one and the same individual at different times?<0.
According to Dr. Ramjee Singh, “Jainas maintain that karma is the matrix of universe and evolution takes place due to karma. Karma is not only the groundmass of individual's divinity but also the moulds in which anything and everything takes shape. Our past karma put a world before us otherwise it would not be possible to
18 (i) Umesh Mishra, “Bharatiya Darśana”, P 39-41 (ii) Mohan Lal Mehta , Jaina Dharma aura Darśana, P-432 (iii) Ibid. P-423 19 Ibid., P-424 "Muni Shri Nyāyavijayaji, “Jaina philosophy and religion", P-16
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