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Á SOURCE-BOOK IN JAINA PHILOSOPHY
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explaining the phenomenal reality in the world and the consequent inequality in the world. In the Vedānta darśana, we find the use of the concepts like māyā, avidyā and prakrti. The Mimarsā uses the term apūrva. The Buddhists have used the word vāsanā and avijñapti for explaining the varieties in the universe. Sānkhya used the word āśaya in a specific sense and we find the use of the words ad rsta samskära and dharmādharma in the Nyāya Vaišeşika.
In many of the schools of Indian philosophy the term daiva, bhāgya, punya and pāpa have been freely used. In Indian thought it is only the Cārvāka darśana which does not believe in the theory of karma and does not accept soul as a substance.. Carvāka does not also believe in the concepts like the past life, the other world and the other transcendental concepts.1
According to the Nyāyaa school of thought, the three-fold acti. vity of the jīva (body, mental and speech) are affected by the passions and the emotional upsets like attachment and hatred etc., and it consequently gives rise to dharma and adharma. Dharma and adharma can be considered to be saṁskāra, Vaišeşikas have given 24 gunas and adrşta is one of the guņas. It is different from dharmadharma and saņskāra.3 Dharma and adharma have been included in sarskāra. But in the Vaiseșika darśana, they have been included in adrsta. Rāga and dveşa (attachinent and hatred) give rise to samskära, saīskāra give rise to birth and janma is again responsible for rāga and doșa. In this way, the root cause of sarskāra is beginningless.
According to Sănkhya Yoga darsana, the variety and complexity and also resulting in inequality are due to the five Klešas., like avidyā, rāga, dveşa and abhinivesa. These complexities create saṁs
1 (a) Jaina Dharma our Darsana p. 443 (b) Karmavipāka ke hindi anuvāda ki prastāvanā
--Pt. Sukblālji p. 23 2 Nyāyabhāsya 1, 1, 2 etc 3 Prasastapädabrāsja p. 47 (Choukbambhā Sanskrit Series. Ben
ares 1930)
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