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The Concept of Matter in Jaina Philosophy
In the view of the Sūnyavādins the other name of Māyā (Illusion) or Anādi Avidyā (Beginningless Ignorance) is Vāsanā.1 In the Vedantic view also the cause of multifariousness of the universe is the beginningless Ignorance or Illusion.2
THE MÍMĀMSAKA VIEW ON THE NATURE
OF KARMA The Mimāísakas admit the existence of an entity named Apūrva3 which is born of actions like sacrifices, etc. Their argument is this that whatever performance is made by man becomes momentary because of its being action-like. Hence
Iti pradhāneśvarakartěvādānadyaḥ sadā śighravahāh pravșttāḥ Višantya evādvayatam prayānti tadvāsanāmey a samudrameva, Pramāņavārtikālankāra, A. M., 4, p. 75;
Vide, Nyāyāvatāravārtika-Vștti, pp. 177-8, Tippan. 1. Sarvajñasyeśvarasyātmabhūte ivāvidyākalpite nāmarūpe
tattvānyatvābhyāmanirvacaniye samsāraprapañcabíjabhūte sarvajñasveśvarasyābhilapyete, tābhyāmanyaḥ sarvajñaḥ
iśvaraḥ-SBhā., 2. 1. 14. 2. Tadevañ avidyātmakopādhiparicchedāpeksameveśvarasye
śvaratvan, sarvajñatvam sarvaśaktimattvam ca, na paramārthato vidyāpāstasarvopādhisvarūpe ātmanîşitrîşi
tavyasarvajñatvādivyayahāra upapadyate, ŚBhā., 2. 1. 14. 3. Apūrva punarasti yata ārambhaḥ śişyate “Svargakāmo
yajeteti” itarathā hi vidhānamanarthakam syāt, bhangitvāt yāgasya yadyanyadanutpădya yāgo vinaśyet phalamasati nimitte na syāt tasmādutpādayatīti, śābara Bhāşya, 2. 1. 5; Phalāya vihitaḥ karma kşaņikaṁ cirabhāvine Tatsiddhirnānyathetyevamapūrvam pratigamyateTantravārtika, 2. 1. 5; Evas-yāgāderapūrvasvargādisādhanasāktikalpanamūhaniyam-Šāstradipika, p. 80; Vide Nyāyavatāravārtika-vștti, p. 179.
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