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The Concept of Matter in Jaina Philosophy
fore, both Samskāra and Dravyakarma, as they may be called, are non-conscious. In both the views the difference is this that according to the Naiyāyikas, Samskāra is a quality of Soul, while Dravyakarma of the Jainas is Pudgaladravya (material substance). On deep consideration this difference also appears to be negligible. The Jainas accept this proposition that Dravyakarma originates from Bhāvakarma, the Naiyāyikas also admit the origination of Samskära. The real significance of the postulation that Bhāvakarma has produced Dravyakarma is this that Bhāvakarma has made some such Saṁskāra as a result of which Pudgaladravya has been changed into the form of Karma. Like this the particular Samskāra which took place in Pudgala (Matter) due to Bhāvakarma is real Karma, according to the Jaina view. This Samskāra (impression or force) is non-different from Pudgaladravya, therefore, it is called Pudgala. Under such conditions there does not exist any particular difference between Samskāra of the Naiyāyikas and Dravyakarma of the Jainas,
The Jainas accept the subtle body called “kārmanaśarfra' also over and above the gross body. There takes place the birth of the gross body because of this karmic body. The Naiyāyikas call ‘kārmaņa-śarīra' as avyakta-śarfra' (unmanifest-body). The Jainas accept it to be intangible to the sense; for this reason, it is really unmanifest. It appears here that the thought on liberation came later on.
The Vaiseșika conception of Karma is identical with that of the Nyāya. Adřsta (unseen force) is one of the twenty four qualities as propounded by Prasastapāda. This quality is different from Samskāra-guna (quality of force). It has been 1. NV., 3. 2. 68. 2. Guņāśca rūparasagandhasparśasaṁkhyāparimāņapşthaktva
samyogavibhāgaparatvāparatvabuddhisukhaduḥkhecchādveșaprayatnāsceti kanthoktāḥ saptadaśa / ca śabdasamuccitāśca gurutvadravatvasnehasaṁskārādrstaśabdāḥ saptaivetyevam caturviņšati guņāḥ-PPBhā., p. 3 and pp. 637, 643. .
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