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Á SOURCE-BOOK IN JAINA PHILOSOPHY
421
In some cases daiva (destiny) plays an important part and in some other way puruşārtha also plays an equally imporant role. We have to consider the puruşārtha and daiva as playing their dual roles in the explanation of things. The Jainas do not accept the predominance of I śvara for explaining the living and the non-living substances of the universe. It would be fruit-less to believe that T svara or Brahman is the primary cause of the origination, maintenance and destruction of the universe. Karma is an important factor which cannot be ignored in explaining the inequality of the beings of the universe. Similarly, it would not be an adequate explanation to maintain the cause of the phenomena of the universe and also the states of the jīvas, is to be found in some material source like the elements or the matter. It is necessary to posit a non-material substance like the pure consciousness for explaining the activities of the living beings. It is not possible to accept that a material substance becomes a cause of the immaterial or the mental. If that were to be soul, the very causal principle will have to be given out. Therefore, it is necessary to postulate the reality of the material and the imamaterial principle like matter and spirit for explaining the phenomena of the universe and giving an adequate explanation of the fruits of
the karm
KARMAVĀDA (A HISTORICAL PERSPECTIVE)
The study of karmavāda in the historical perspective would require us to look at the theory and its development from the Vedic times & onwards. The Vedas are ihe earliest records of the world. The question arises: Whether the Vedic seers were aware of the karma theory or not? This has raised a controversy. There are two views on this subject.
The first view maintains that the Vedic seers were not aware of the karma theory. According to this view, there is no mention of the karma theory, in the Vedic literature, Vedic philosophers explained the variety and the unique value is the state of individual being with reference to external reality. Some said that the elements are
1 Aptamīmārsā 88-91
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