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Sow, so you reap,' is significant enough to show the universality and popularity of this doctrine, but the treatment of this subject is unique in Jain philosophy, in as much as it is scientific, rational and elaborate. No other system has explained this matter, as has been done by Jain thinkers and sages.
With a view to appreciate this doctrine it is necessary to comprehend the nature of the world. Our analysis brings out that there are sentient and non-sentient beings in this universe. The soul is possessed of consciousness, while other objects, devoid of this faculty, are matter, space, time, etc. The special characteristics of matter are taste, smell, touch and colour. All that is perceived by us is material. Like the soul, matter is also indestructible. They are eternal, therefore they are not created by any agency, whether super-natural or super-human. The whold panorama of nature is the outcome of the combination or the chemical action of atoms due to the property of smoothness and aridity. The variegated forms and appearances are evolved out of material atoms. But this has driven many a thinker to the conclusion that some Intelligent and Supreme Being is at the helm of affairs. He creates, destroys and recreates. The entire world dances attendance to His sweet wishes. He is Omnipotent, Omniscient and Enjoyer of transcendental bliss.
The Jain philosophers do not agree with the idea of a Supreme Being guiding the destinies of all things, since it does not stand to critical examination and logical interpretation. Impartial study and mature thought lead us to the conclusion that this world full of barbarities and inequalities cannot be the handiwork of a good, happy, Omnipotent and Omniscient God. The observations of the scientist Huxley deserve special attention in this respect:
“In my opinion it is not the quantity, but the quality, of persons among whom the attributes of divinity are distributed, which is the serious matter. If the divine might is associated with no higher ethical attributes than those which obtained among ordinary men; if the divine intelligence is supposed to be so imperfect that it connot foresee the consequences of its own contrivances; if the supernal powers can become furiously angry with the creatures of their omnipotence and in their senseless wrath destroy the innocent along with the guilty; or if they can show themselves to be as easily placated by presents and gross flattery as any oriental or occidental despot; if in short, they are only stronger than mortal men and no better, then surely, it is time for us to look somewhat closely into their credentials and to accept none but conclusive evidence of their existence." (Science & Hebrew Tradition. p. 258)
This world connot be the creation of a benevolent and good God, for it presents a poor picture of the abundance of misery and calamity as the lot of the majority of its creatures, Edwin Arnold in his Light of Asia argues:
"How can it be, that Brahma, Would make a world, and keep it miserable, Since, if all-powerful, he leaves it so, He is no good, and if not powerful,
He is not God." Due to these failings, the Jains believe in a God, who is Omniscient, who is passionless and who enjoys the bliss of perfection, and who does not bother about
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