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JAINISM: A THEISTIC PHILOSOPHY “GOD IN JAINISM”
VII.2. (vii) Jaina View of Karma compared with Mimāṁsā
Philosophy
According to Mīmāṁsā the law of karma guides formation of objects. The soul survives death to be able to reap the consequences of its karma. Repeated birth is caused by karma. It is only disinterested performance of duties and by knowledge of self that the karma accumulated in the past is gradually worn out. Being free from all karma-ties liberation is achieved. Conceptually these ideas about liberation are not basically different from those of the Jainas.
The Mimāṁsākas says that the various activities of men like the performance of Yajña gives rise to apūrva (unknown) and apūrva give rise and gives fruits of all activities, like the performance of Yajña. Apūrva is the potency born of the performance of duties mentioned in the injunction of the Vedas. The other forms of activities are not considered to be Apūrva.""
On transcendental perception, Mīmāṁsā differs significantly from Jainism and other philosophical systems that defend their philosophies on the strength of experience resulting from yogic practices. But the Mīmāṁsakas deny such claim for yogi experiences or transcendental perception and hold that the so-called unique experience yielded by Yoga is nothing but a subjective fancy and as such quite useless in determining the validity of any philosophical view. Jaina logicians have criticized the Mīmāṁsakas on their sole insistence upon pure empirical perception and flat denial of transcendental perception.
Thus we see that the law or doctrine of karma means that all deeds (actions) good or bad, physical or mental produce their proper consequences in the life of the individual who acts. The belief in law of karma, in general, is common character of Indian system of philosophy and religion. With its help, metempsychosis of
* Sābarabhāsya, 2.1.5, (b) Tantravārtika, 2.1.5
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