Study in the Origins and Development of Jainism

Author(s): S N Shrivastava
Publisher: Rekha Publication Gorakhpur

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A Study in the Origins and Development of Jainism
situations and experiences are determined or influenced by his deeds, they differ in matters of detail. The theory of karma and rebirth in Brāhmanical tradition had typical features. One of the basic components of this theory is merit transfer, that is, merit accruing to some one on account of his deeds may be transferred to another person. The concept of merit transfer is Vedic in origin and remains in existence even in later times in the Brāhmanical tradition. But on the basis of the presence of merit transfer in the Vedic texts, its association with theory of karma and rebirth later, it would not be proper to assume that the doctrine of karma and rebirth developed out of it. This concept is associated with the Vedic eschatology and continued to remain in later times as an archaism when eschatology outlooks underwent transformation. In fact, when the theory of karma and transmigration came to be accepted in the Brāhmanical tradition during the Upanişadic period, it was super imposed on the Vedic eschatology and the concept of merit transfer without superceding them. The argument that the rudiments of the karma theory may be seen in the Vedic sacrifice on account of the fact that the term karma is often used in the Rigveda for religious rites or sacrifice is a very frail argument and needs no serious consideration.
The urge of immortality in the Rigveda emanates from the fear of death. To discern any idea of transmigration from the longing for immortality would be a historical fallacy since the idea of transmigration has certain pre-requisites such as the concepts of soul and saṁsāra etc. and no traces of these concepts are available in the Rigveda. So far as the Rigvedic evidence is concerned, no doubt, the idea of redeath predates the idea of rebirth, but the idea of redeath should be viewed in the context of the Vedic eschatology. Redeath simply means termination from the heaven or pitriloka. Thus, rebirth is not linked with redeath and idea of rebirth can not be said to be natural outcome of the idea of redeath.
The śrāddha rite and doctrine of karma and transmigration are irreconciliable. While the latter believes in the cycle of birth and death