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NĀSTIKA VIEW THAT THERE IS NO NEXT WORLD
It has already been said that according to the Jaina's, the Jiva is "joined with Karma" or "undergoes transmigrations owing to its being attached to Pudgala or Matter". The Nāstika's (nihilists) do not believe in the doctrine of Transmigration, Rebirth or Next World; they do not believe that every Act is sure to be followed by its Fruit. The theory that "the soul undergoes transmigrations” refutes the position of the nihilistic thinkers. It was pointed out before that if one's Act be not held to be indissolubly connected with its Fruit, the fallacies of 'annihilation of what is done (Krtapriņāśa)' and of 'fruition of what is not done (Akrtābhyāgama)' become irresistible. For this reason, the Transmigration or Rebirth is to be admitted. If it be said that the Next World is not a matter of Perception, the answer is that you cannot deny the Next World on the ground that it is not perceived. One's grand-father, great-grand-father etc. are not seen by one but their existence at some past time is never denied. Besides, the nihilist is not justified in saying that no body has ever perceived the Next World; for, the nihilist is not omnis. cient. There are thinkers e.g. the Jaina’s who, on the contrary, do believe that there are omniscient Beings who see the Next World. The Nāstika's may urge:-If there be a Next World it must have a cause; but what is this Cause? If it be said that the Next World, Rebirth or Re-incarnation is due to 'Adrsta' (fruition of one's Karma or act), the position involves 'Infinite Regression' (Anavasthā). If, on the contrary, Re-incarnation be said to be due to one's feeling of Attachment (Rāga) or Envy (Dveșa), then a state of Emancipation becomes impossible; for, all people of the world are more or less subject to these feelings. If, lastly, it be contended that Re-incarnation is determined by such acts e.g. of injury done to others, the position becomes contrary to common experience. For, it is often found that such acts are not followed by their alleged definite effects. A vicious and envious man is often found to be prosperous while an honest and virtuous man leads a life of terrible misery. This shows that there is no invariable effect of an
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