Jain Journal 1980 10

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

Page 38

726
In regard to the doctrine of karma the difference between the Jaina and Yoga views is this that according to the latter, the relation of all these-kletas (afflictions), klişṭavrtti (afflicated activity) and samskāra (force) is not with the soul, but rather with citta (mind) or antahkaraṇa (internal sense-organ) and this anatahkarana (internal sense organ) is the modification of Prakrti. According to the Jaina view, there is the relation of the material karmic body with soul due to the dispositionsmoha (delusion), rāga (attachment) and dveşa (aversion), since a beginningless time there exists a relation of cause-effect (karya-karaṇa) between bhāvas (dispositions) and the karmaṇaśarīra (karmic body) like a seed and its sprout. In the origination of the one, the other exists as cause, nevertheless, both of them are in association with soul from a beginningless time. It is impossible to determine which is the first between them.
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Similarly, in the Samkhya view, the subtle body (lingasarira) is in association with the puruşa (self) from the beginningless time. The subtle body originates from the dispositions (bhava) like raga (attachment), dveşa (aversion) and moha (delusion) and there is also a cause-effect relation between the dispositions and the subtle body like a seed and its sprout. 13 Just as the Jainas accept the gross body as separate and distinct from the karmic body, so the Samkhya also accepts the subtle body as different from the gross body.14 In the Jaina view both the gross and fine bodies are meterial; in the Sakhya view also these two are prakritic (of primordial matter). The Jainas, having accepted both the bodies as the modifications of matter even, regard the classes of both as different. According to the Samkhya, the one is tanmatric (infra-atomic) and the other is born of parents. In the Jaina view, the gross body becomes spearate at the time of death and a new body is produced at the time of birth. But the karmic body goes along with the soul from one place to another place of birth at the time of death and thus it exists. The Samkhya also postulates that the gross body born of parents does not remain with the self at the time of death and a new body is produced on the occasion of the next birth. But lingasarira exists as permanent and moves from one place to another.15 According to the Jaina system of thought the karmic body associated with the soul since a beginningless time ceases to be at the time of liberation. Similarly, it is maintained in the Samkhya that there takes place the cessation of lingasarira.16 In the
13 Matharavrtti, 52; Tattvakaumudi vyakhya, 52.
14 suksma matapitrjah saha prabhutaistridha visesah syuh/suksmastesam niyata matapitrja nivartante || Samkhyakarika, 39.
15 Mathara karika, 44, 40; Yogadarsana, 2.13; Bhasvati's Commentary; Samkhyakarika, 40.
18 lingam prayakale pradhane layam gacchati iti lingam, Matharavrtti, 40.