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Indriyas, Karma and Lesya
The Nyaya-Vaiśeṣika view on Karma
Other Indian systems of thought have admitted this doctrine of Karma by different appellations. The Naiyayikas have accepted the three vices of faults, viz. rāga (attachment), dveṣa (aversion) and moha (delusion). The pravṛtti (activity) of mind, speech and body of beings takes place on receipt of the impulse from these vices. Merit and demerit or virtue and vice (dharma and adharma) originate from this pravṛtti. Dharma and Adharma (merit and demerit) have been called by the Naiyayikas as Samskaras (forces).1
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These three faults-rāga (attachment), dveṣa (aversion) and moha (delusion) as mentioned in the Nyaya are accepted by Jaina philosophy as Bhavakarma by name. That which is called by the Naiyayikas as pravṛtti produced from dosa is named as yoga (activity) in Jaina metaphysics. The Naiyayikas have attributed the name 'Samskara' (force) or Adṛṣta (unseen force) to dharma and adharma (merit and demerit) born of pravṛtti (activity); that is the place of PaudgalikaKarma or Dravyakarma in Jaina philosophy. In the Nyaya view Samskara like dharmadharma is the quality of Soul. But it should be noted that only Soul is conscious because of there being the difference between quality and its substratum according to this view, its quality cannot be called conscious, for there is no inhering relation of consciousness in Saṁskāra (force). The Jaina Dravyakarma also is non-conscious, there
Cahuviha aneyabheyam baṁdhate naṇadamsaṇagunehim Samaye samaye jamhā tena avaṁdhutti nāṇī du, Samayasara 177, Moheņa vā rāgena vā doseņa va pariņadassa jīvassa Jayadi viviho baṁdho tamhā te saṁkhavaidavvā. -Pravacanasara. 1. 84;
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Jo moharagadose nihanadi uvaladdha joņhamuvadesaṁ so savvadukkhamokkham pavadi acireņa kāleṇa, Ibid. 1.88. 1. NBha., 1. 1. 2; NS., 4. 1. 3, 17;
Evam ca kṣaṇabhangitvat samskaradvarikaḥ sthitaḥ sa karmajanyasaṁskāro dharmādharmajirocyate, NM.,
p. 472;
see also NM., pp. 471, 500, etc; see PPBha, about pravṛtti.
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