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Reals in the Jaina Metaphysics Kārya Pravstti's or Pravịtti's as effects of the aforesaid Kāraṇa Pravịtti's. Dharma and Adharma are called Pravștti's, because they are the causes or potentialities generated in the soul which produce the succeeding psychical state and its re-incarnation series.
NYAYA DOCTRINE OF KARMA
The Nyāya theory of Karma may thus be shortly stated. Due to Mithyājñāna or wrong knowledge, there arise Moha or stupefaction, Rāga or attachment and Dveşa or aversion. These make one do Karma's or acts of speaking, thinking and doing bodily efforts. Karma's generate in the doer Dharma and Adharma, potential forces for good or bad which survive the physical death of the doer and help the making of a fresh body for him, in order that he may experience the good or bad effects of those Karma's. It is to be noted that according to the Nyāya theory, Karma's are not the direct causes of one's rebirth or a new body. - Their direct effects are the generation of the forces of Dharma and Adharma which account for the doer's reincarnation in a fresh corporeal frame. Dharma and Adharma constitute what is technically called Adrsta which mediates between the Karma or the ethical act of the doer and his assumption of a new body. BUDDHIST THEORY OF KARMA
According to the Jaina's also, it is Karma that accounts for the finite, unhappy and embodied state of the soul. But their doctrine of the Karma is otherwise different in many respects, from other Indian theories. We know, for instance, that the Sānkhya view is that the soul in its purity is untouched by the Karma's. It never does the Karma's nor enjoys their effects. The Jaina view on the contrary is that although the essential nature of the soul is not destroyed by the Karma's, it is the soul that does the Karma's and enjoys their fruits. The Buddhist view by acknowledging that "from the contact of the senses with their objects there arises the Vedanā which leads to Trsnā and that Trsnā leads
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