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Indriyas, Karma and Leśyā resisting or penetrable) but not sapr itigha (resisting or impenetrable). In the Sautrāntika view, samāveśa (inclusion) of Karma is made in arūpa (non-matter); it does not accept Avijñapti (unmanifested matter). From this it is known that like the Jainas the Buddhists also admit Karma as subtle (sūksma). Mental, vocal and physical activities also are called Karma. But they are vijñaptirūpa (instimation-like) or perceptible. That is, here the meaning of Karma is not only perceptible activity, but also is Samskära (force) born of perceptible action. In the Buddhist definition it is called Vāsanā and Avijñapti. Samskāra produced by mental activity is called Vāsanā (desire) and saṁskāra-karma produced by vocal and physical activities is Avijñapti (unmanifested matter).1
If compared, it can be said that the causative attachment, aversion and delusion of Karma of the Buddhists are Bhāvakarma of the Jainas. The perceptible action of mind, speech and body is yoga (activity) of Jaina philosophy and Vāsanā born of this perceptible action and Avijñapti are Dravyakarma.
The Vijñānavādin Buddhists determine Karma by the word "Vāsanā”. Prajñākara opines that whatever kāryas (effects or actions) are there, all of them are born of Vāsanā ( desire ). It is the root of all these, whether God or Karma, Prakrti or anything else. Having accepted just God, if the production of the varieties of the universe is caused, even then it would not do without admitting Vāsanā. That is to say, the currents of all these rivers like God, Praksti and Karma become one by uniting into the sea of Vāsanā.2 1. Abhidharmakośa, 4; Keith's Buddhist Philosophy, p. 203. 2. Kāryatvāt sakalam kāryam vāsanābalasambhavam
Kumbhakārādikāryam vā svapnadarśanakāryavat. Pradhānamīśvaraḥ karma yadanyadapi kalpyate Vāsanāsangasammūdhacetaḥ prasyanda eva saḥ. Pradhānānāṁ pradhānam tad-iśvarānām tathesvaram Sarvasya jagataḥ kartri devatā vāsanā parā. ; Asakyamanyathā kartumatra Śaktiḥ katham matā. Vāsanābalataḥ so'pi tasmādevam pravartate
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