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The Concept of Matter in Jaina Philosophy
objectives to be free from both. Therefore, conscientious men have admitted the favourable feeling (vedanā) produced from Karma as only pain without having accepted it as pleasure.
The two divisions of Karma into punya and pāpa have been made from the points of view of feeling. Besides, having kept in view for understanding Karma as good and bad, four divisions of it have been made in the Buddhist and Yoga philosophies, viz. kṛṣṇa (black), śukla (white), śukla-krsna (white and black) and aśuklākrsna (non-white and non-black).2 Kțsņa (black) is pāpa, śukla (white) is punya, śukla-kṛṣṇa (white and black) is the mixture of punya and pāpa and aśuklākssna (non-white and non-black) is none of the two, because this Karma is of only dispassionate persons. The fruit is neither pleasure nor pain. The reason is this that there do not take place rāga (attachment) and dvesa (aversion) in it.3
Besides these, the division of Karma has been made from the points of view of kstya (to be performed), pākadāna (ripening oblation) and pākaphala (ripening fruit). In the Buddhist Abhidharma and Visuddhimagga equally4 Karma has been divided into four kinds from the point of view of krtya, four from that of pākadāna, and four from that of pākaphala, i. e. in all twelve kinds of Karma. But in the Abhidharma four more divisions of Karma have been made from the point of view of pākasthāna (ripening place). On the basis of these views, in the Yogadarśana also5 a general discussion is made in regard of Karma but the counting is different from that of the Buddhists. 1. Pariņāmatāpasaṁskāraduḥkhairguņavsttivirodhācca
duḥkhameva sarvas vivekiṇaḥ-Yogasūtra, 2. 15. 2. Dighanikāya, 3. 1. 2; Buddhacaryā, p. 496;
Yogasūtra, IV. 7 3. Yogadarśana, 4. 7. 4. Abhidhammattha Sangraha, 5. 19; Visuddhimagga,
19. 14-16. 5. Yogasūtra, 2. 12-14.
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