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Reals in the faina Metaphysics act and hence Re-incarnation need not be believed in. To these three objections, the Jaina's reply as follows: In some respect, we admit all the three positions involved in these objections; but the Adrsța or the next life is not contradicted thereby. The Jaina's admit that the Jiva is attached to Karma from the beginningless time; "Infinite Regression" (Anayasthā) is not fallacy here. Secondly, if attachment and envy be held to lead to Re-incarnation, emancipation from the Karma has been urged to be impossible; the Jaina's point out that Emancipation may or may not be possible but that Re-incarnation of the soul is proved. The Jaina theory is that so long as salvation is not attained, the Jiva remains subjected to attachment and envy and continues to run between Karma (temporal acts) and its Fruit, consequently. Lastly, the certainty of the Fruit, following the Act is not disproved by the prosperity of the wicked and the misery of the honest people. The prosperity of a wicked man is to be attributed to the meritorious acts of his previous life and the misery of a good man, to the impious acts of his past incarnation. But the future misery of the bad man and the future blessedness of the pious man are inevitable. So, the argument based on the alleged variation of the Karma from its fruit does not disprove the Adrsta or the next life.
ĀGAMA Texts RELATING TO ADŘSTA
The Jaina's point out there are Authoritative Sayings (Agama) in support of the doctrine of Re-incarnation. ‘Blessed effects of a good act, ‘Bad effects of a bad Act, these are found in the Jaina scriptures which (the Jaina's contend) are Revelations of absolutely true things.
INFERENCE ABOUT ADRȘȚA
Anumāna or Inference also proves the reality of the Adřsta. At one and the same moment, a chaste lady gives birth to two sons; but as time goes on, the two sons are found to differ considerably from each other in respect of their
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