________________
Indriyas, Karma and Lesya
divided into two kinds, viz. dharma and adharma (merit and demerit). It is known by this that Prasastapāda has made mention of dharma and adharma by the word 'Adṛṣṭa' instead of the word 'Saṁskāra'. From this fact only the differe ce of name should be understood, without having accepted the difference of postulation, for Prasastapāda has accepted 'Adṛsta' as the quality of Soul, as much as equal to 'Samskara' of the Naiyayikas. In the Nyaya-Vaiseṣika philosophy this tradition of the origination of Samskara from doṣa (fault), birth from Saṁskāra (force), doṣa (fault) from birth and again Samskara (force) from doșa (fault) has been regarded as beginningless like the seed and the sprout. This is just like the aforesaid beginningless tradition of Bhavakarma and Dravyakarma of the Jainas.1
THE SÄMKHYA-YOGA VIEW ON KARMA
There is very much sameness of the doctrine of Karma of the Yoga philosophy with the doctrine of Karma of Jaina metaphysics. According to the Yoga, avidyā (ignorance), asmitā (egoism), raga (attachment), dveṣa (aversion) and abhiniveśa (affection) are the five klešas (afflictions).2 Due to them there takes place (i. e. originates) the tenacity of mundane existence the activity of mind (vṛtti) and from it there are produced Saṁskāras (forces) like dharma and adharma (merit and demerit); kleśa (affliction) can be equated with Bhāvakarma, vṛtti with yoga and Samskara with Dravyakarma.
-
87
i. Nanvevamapyavidyāparikalpita'eṣa brahmajīvātmavibhāgaḥ,...........kasyaiṣa doṣa yadi canaditvamasya parihāro bijānkuravadbhaviṣyati, bhavadbhirapi canyamanadireva samsaro abhyupagataḥ avidyaiva ca sarasara ityucyate-NM., p. 513/95.
2. Avidya asmitārāgadveṣā'bhiniveśaḥ pañca kleśāḥYogasūtra, 2. 3.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
