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Indriyas, Karma and Leśyā
91
In the Sāṁkhya view, Prakrti, even being non-sentient, behaves like the sentient principle due to its association with Purusa (Self).1 Similarly, in the Jaina view Pudgaladravya (material substance), even being non-living, behaves like the living principle, when it undergoes modification into the form of Karma by its association with Soul. The Jainas have admitted the union of the worldly soul and the non-living objects, such as, body, etc., like the union of milk and water. In the same manner the Sāṁkhya accepts the union of Purusa (Self) and the non-living object, such as, body, senses, intellect, etc., like the union of milk and water. 2
Bhāvakarma of Jaina philosophy compares well with bhāva (disposition)3 of the Samkhya and Vịtti4 of the Yoga, and Dravyakarma or kārmanaśarīra with the linga-śarira of the Sāmkhya. Both the Jaina and Sāmkhya systems of thought do not admit any such cause as God in karmaphala (fruition of action) and karmanispatti (consumption or performance of action). According to Jaina philosophy, Soul is not really the forms-man, animal, god, infernal being, etc., but the soulsupported karmic body, having gone to different places of birth, builds up the forms of beings, such as, man, god, infernal
1. Mātharavștti, pp. 9, 13, 33. 2. Asti puruṣaḥ saṁghātaparārthatvãt yataḥ samghātasca
parārthaḥ tasmāt hetoh iha loke ye samghātāste parārthā dřstāḥ paryankarathasaranādayaḥ evaṁ gātrāņāṁ mahadādināṁ samghātaḥ samudāya parārtha eva, etc., Māthara
vrtti, 17, p. 29. 3. Sāṁkhyakārikā, 40. 4. Rūpādiņu pañcanāmālocanamātramisyate vșttiḥ
vacanādānaviharaņotsargānandāśca pañcānām, 28 Svālakṣaṇyaṁ vịttistrayasya saisā bhavatyasāmānyā Sāmānyakaraṇavșttiḥ prāņādyā vāyavaḥ pañca, 29 Yugapaccatustayasya tu vrttiḥ kramaśca tasya nidristā Dșste tathāpyadşşte trayasya tatpūrvikā vịttiḥIbid 30
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