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The Conception of Matter in Faina Philosophy
just so the Jainas also have accepted Dravyakarma somehow non-different; just as the Mīmāṁsakas regard A pūrva as being born of karma, just so the Jainas also admit Bhā vakarma as: being born of Dravyakarma; just as the MImāmsakas accept Apūrva as capable of producing fruit, just so the Jainas. accept Bhāvakarma as the producer of particular fruit.1
But, in fact, Apūrva is in the place of Dravyakarma of the Jainas. The Mimāṁsakas accept the following order : Karma (action like sacrifices, etc.) is produced from kāmanā (desire) and Apūrva is born of pravștti (action), such as, sacrifices, etc. Hence kāmanā or těsnā (thirst) can be called Bhāvakarma, pravștti like sacrifice, etc., as yoga (activity) of the Jainas, and Apūrva as Dravyakarma respectively. Moreover, according to the Mināṁsakas, Apūrva is an independent entity. So it seems proper that Apūrva should be accepted in the place of Dravyakarma. Although Dravyakarma is not non-corporeal; nevertheless, it is intangible to the senses just as Apūrva is.
Kumārila also does not make any earnestness in regard to this Apūrva. He has supported it in order to prove the fruit of sacrifice, but he himself has caused the production of the fruit of action without Apūrva. He says that the fruit is produced by action as subtle power or capacity. The production of any effect does not take place all of a sudden. But it becomes manifest as gross form, after becoming finest, finer and fine as power or capacity. Just as curd is not formed instantly on the mixture of acidic thing in milk, but it becomes manifest clearly as curd at particular time, having passed through the stages of many kinds of fine forms, just so the fruits of sacrificial actions, such as, heaven, etc., being born in subtle form, become manifest as gross from on the cooking (maturity) of time later on.2 1. Kriyātmanoratyantabhedābhāvāt- Šāstradipikā, p. 80. 2. Yāgādeva phalari taddhi saktidvāreņa siddhyati sūkşmasa
ktyätmakam vā tat phalamevopajāyateTantravārtika, p. 395, Vide Nyāyāvatāravārtika vrtti, p. 181.
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