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JULY, 1980
The Nyaya-Vaiseşika view on Karma:
Other Indian systems of thought have admitted this doctrine of karma by different appellations. The Naiyayikas have accepted the three vices or faults, viz. rāga (attachment), dveşa (aversion) and moha (delusion). The pravṛtti (activity) of mind, speech and body of beings takes place on receipt of the impulse from these three vices. Merit and demerit or virtue and vice (dharma and adharma) orginate from this pravṛtti. Dharma and adharma (merit and demerit) have been called by the Naiyayikas as sanskāras (forces)."
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dohi thanehim aya ahe logam janai pasai, tam samohaenam ceva appahenam aya aho logam janai pasai asamohaenam ceva appanenam aya aho logam janai pasai adhohi samohaya samohaenam ceva appanenam aya aho logam janai pasaiSthananga Sutra, 2.2.114.
micchattam puna duviham jivamajivam taheva annanam/aviradi jogo moho kodhadiya ime bhavel/94, Samayasaram.
uvaogassa anai parinama tinni mohajuttassa/micchattam annanam avirddi bhavo ya nadavvo//96. Ibid.
jam bhavam suhamasuham karedi ada sa tassa khalu katta/tam tassa hodi kammam so tassa du vedaga appa//109., Ibid.
cahuviha aneyabheyam bamdhate nanadamsanagunehim/samaye samaye jamha tena avambhutti nani du//177, Ibid.
mohena va ragena va dosena va parinadassa jivassa/jayadi viviho bandho tamha te samkhavaidavva//1.84, Pravacanasara
[To be continued
jo moharagadose nihanadi uvaladbha jonhavmuvadesam/so savvadukkhamokkham pavadi acirena kalena//2, 1.88, Ibid.
Jain Education International
'BHga., 1.1.2; NS., 4.1.3, 17;
byam ca ksanabhangitvat samskaradvarikah sthitah/sa karmajanyasamskaro dharmadharmajirocyate//NN., p. 472
See also NM., pp. 471, 472, 500, etc; see pp Bha, about pravrtti
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