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It thus appears that the Indian theories just considered need not be mutually exclusive; they represent different factors in the origin and development of language, which may be described as :-(1) purely imitative, (2) purely conventional and (3) originally imitative but subsequently suggestive and conventional.
Karma:-The doctrine of re-incarnation of soul is peculiar to Indian systems of philosophy which distinguishes them from the philosophical systems of other lands.
'जातस्य हि ध्रुवो मृत्यु ध्रुवं जन्म मृतस्यच ।' Whoever is born is sure to die and whoever dies is sure to be reborn. (unless of course he is finally liberated), This series of births and rebirths which is said to be beginningless constitutes Samsāra for a Jiva and Indian cosmology is not so much an account of the genesis of the cosmic system as a whole, as that of incarnations of the psychical beings in it. A dying man will be reborn. Why? Because he has done acts in this life as well as in previous ones, the fruition of which he is to experience in his next--re-incarnations. Acts done in one's life thus not only prepare the way for his next life but also its mode. The principle underlying the series of psychical re-incarnations is: 'What a man soweth, that shall he also reap'. In the words of the Bịhadāraṇyaka (4.4.5).
यथाकारी यथाचारी भवति। साधुकारी साधुर्भवति। पापकारी पापो भवति पुण्यः पुण्णन कर्मणा भवति, पापः पापेन, यत्कर्म कुरुते तदभिसम्पद्यते।
SOULS ARE TO EXPERIENCE THE FRUITS OF THEIR OWN KARMA's
These acts of one's life are called Karma's, the good or bad effects of which it is impossible for him to avoid. This law of Karma is inexorable and is admitted almost in all the different systems of Indian philosophy, however much they may differ in themselves. Sihlana Miśra, a poet belonging to the orthodox school in ancient India, sings,
STATTHGITTE Togol at farmy, अभ्योनिधिं विशतु तिष्ठतु वा यथेच्छम् । 12
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