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in the next moment is the Saṁskāra or the persisting mark, a peculiar trace (of the act of stealing). This Saṁskāra again, generates the Vijñāna or apprehension of the next moment, -which is nothing other than the person's becoming a thief.' It is thus that the act of stealing which is the Vijñāna of the first moment generates the person becoming a thief," which is the Vijñāna or cognitive state of the next moment.
JAINA VIEW
The Jaina theory regarding Karma and its Phala is that Karma is thoroughly self-determined and is not dependent on God in any way. The Jaina's maintain that from the apparent fruitlessness of Karma it is not right to conclude either its real fruitlessness or the existence of God. The Phala of Karma is irresistible. The Effect of an act may take time to be explicit but the Karma is never fruitless. It is no doubt a matter of common experience that a sinful man is prosperous and that an honest man suffers untold miseries. But this does not prove that Karma is ever fruitless. Ratnaprabhāvarya says: 'या हिंसावतोऽपि समृद्धिः अर्हत्पूजावतोऽपि दारिद्रयाप्तिः, सा क्रमेण प्रागुपात्तस्य पापानुवन्धिनः पुण्यस्य पुण्यानु वन्धिनः पापस्य च फलम्। तत्रोपात्तं कर्म जन्मान्तरे फलिष्यतीती नात्र नियत कार्यकारणभाव व्यभिचारः।
The prosperity of a vicious man and the misery of a man devoted to the worship of the Arhat are respectively but the effects of good deeds and bad deeds done previously. The vice and virtue will have their effects in their next lives. In this way, the law of causality is not infringed here.
APPARENT FAILURE OF THE LAW OF KARMA EXPLAINED
It is thus that according to the Jaina theory the Phala of the Karma is irresistible. Karma itself produces its own effect. There are certain laws of precedence among the Karma's, according to which, the fruition of some of the Karma's may be deferred but it is never absolutely barred. Karma
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