________________
Matter
195
Karma is not necessarily connected with its alleged effect. In other words, according to them “There's a divinity that shapes our ends Rough-hew them how we will”. This Divinity is an irresponsible arbiter who acts according to his own will, supremely indifferent to all our desires and acts. Mādhavāçaryya in his Sarva-Darśana-Samgraha, ascribes this doctrine to a class of thinkers, called the Nakulīša Pāśupata, in explaining whose contention, he says—
'कर्मादिनिरपेक्षस्तु स्वेच्छाचारी यतो स्ययम् । 377: FrTota: TFT TETTUTATTUTH 11'
NAKULIŚĀ PĀśUPATAS' VIEW
But their doctrine is practically a disavowal of the law of Karma itself. The problem therefore becomes this: ‘Karma is to bear its fruit unfailingly; yet it appears, not unoften, not to hear its fruit.' The Nakulīša Pāśupata's account for the latter part of the problem by denying the validity of the former. The Naiyāyika's, however admit both the aspects of the problems and solve the riddle by saying that it is God who intervenes and connects the Karma with its effect.
STT: fir cur 984048 CUESTATTET I न पुरुष कर्माभावे फलानिष्पत्तेः॥' तत्कारित्वादहेतु :।
NYAYA View
Whatever differences there may be among the commentators in interpreting those Nyāya aphorisms it is clear that according to the Nyāya thinkers, the all-knowing God alone knows what act is to be connected with what effect and that, when and in what manner. Until and unless he decides, a Karma remains fruitless. But it is not really fruitless; it is bound to produce and bear its fruit. Karma is but an unconscious principle and to join it to its effect, a conscious being is necessary. This supreme Being is Iśvara who is all-wise and as such, he connects a Karma with
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
