Jain Journal 1980 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 36

The Jaina Concept of Karma
[from the previous issue]
J. C. Sikdar
These three faults-rāga (attachment), dvesa (aversion) and moha (delusion) as mentioned in the Nyaya are accepted by Jaina Philosophy as bhāvakarma by name. That which is called by the Naiyayikas as pravrtti produced from doşa is named as yoga (activity) in Jaina Metaphysics. The Naiyayikas have attributed the name 'samskära' (force) or adt sta (unseen force) to dharma and adharma (merit and demerit) born of pravýtti (activity); that is the place of paudgalika-karma or dravyakarma in Jaina Philosophy. In the Nyaya view samskāra like dharmadharma is the quality of Soul. But it should be noted that only Soul is conscious because of there being the difference between quality and its substratum according to this view, its quality cannot be called conscious, for there is no inhering relation of consciousness in samskära (force). The Jaina dravyakarma also is non-conscious, therefore, both samskāra and dravya-karma, as they may be called, are non-conscious. In both the views the difference is this much that according to the Naiyayikas, samskära is a quality of Soul, while dravyakarma of the Jainas is pudgaladravya (material substance). On deep consideration this difference also appears to be negligible. The Jainas accept this proposition that dravyakarma originate from bhāvakarma, the Naiyayikas also admit the origination of samskāra. The real significance of the postulation that bhävakarma has produced dravyakarma is this that bhāvakarma has made some such samskāra as a result of which pudgaladravya has been changed into the form of karma. Like this the particular samskāra which took place in pudgala (Matter) due to bhāvakarma is real karma, according to the Jaina view. This samskāra impression or force) is non-different from pudgaladravya; therefore, it is called pudgala. Under such condition there does not exist any particular difference between sa:nskāra of the Naiyayikas and dravyakarma of the Jainas.
The Jainas accept the subtle body called 'kārmanasarira' also over and above the gross body. There takes place the birth of the gross body because of this karmic body. The Naiyayikas call kārmanasarira ‘avyaktašarira' (unmanifest body). The Jainas accept it to be intangible to the sense ; for this reason, it is really unmanifest. It appears here that the thought on liberation came later on.
& NV., 3.2.68