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Indriyas, Karma and Leśyā
95
there takes place the birth of an entity called 'Apūrva' out of that performance, which gives the fruit of actions like sacrifice, etc. Kumārila, while explaining this entity - Apūrva, said that the meaning of Apūrva is capacity. Both the actions, such as, sacrifice, etc., and Puruşa are incapable of producing the heaven-like fruit until the performance of actions like sacrifices, etc., is not made. But after the performance there is born such a capacity by which the doer attains the heaven-like fruit. In this regard an eagerness should not be made to know whether this capacity is of Purușa or of the sacrifice. This much is sufficient to know that it is born.1 That which is called by other philosophers as Samskāra (force), capacity, capability and power is expressed by the Mimāṁsakas with the application of the word 'Apārvā'. But they accept this view certainly that the emergence of Saṁskāra or Sakti (capacity or power) which takes place from Karma as laid down in the Vedas should be called Apūrva, but Saṁskāra born of other Karma is not Apūrva. 2
The Mimāmsakas also maintains that the substratum (or abode) of Apūrva is Soul and Apūrva also is non-corporeal like Soul. 4 This Apūrva of the Mimāṁsakas can be compared with Bhāvakarma of the Jainas from this point of view that both of them are non-corporeal.5 Bhāvakarma, even being born of Dravyakarma, is the character of Soul. Just as the Mimāṁsakas have accepted action as non-different from Soul, 1. Karmabhyaḥ prāgayogasya karmanaḥ puruṣasya vā Yogyatā śāstragamyā yā parā sā apūrvamişyate
Tantravārtika, 2. 1. 5. 2. Yadi hi anāhitasamskārā eva yāgā naśyeyuḥ,
Tantravārtika, p. 396. 3. Ibid., p. 398; Kriyātmanoratyantabhedabhāvāt,
Šāstrad(pikā, p. 80; Yadi svasamavetaiva Śaktirişyeta karmaņām tadvinä śo tato
na syāt kartěsthā tu na nasyati, Ibid. 4. Tantravārtika, p. 398. 5. Nyāyāvatāravārtika, Tippan, p. 781.
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