________________
152
PROBLEM OF AVIDYA
[CH.
of the operative karman which is responsible for the embodied existence is only an ancillary condition of emancipation. The soul remains embodied for a while even after it has attained the knowledge of the truth (tattva-jñāna) in order to enjoy the fruits of the operative karıans. The Sāňkhya maintains that the self (puruşa) remains embodied for some time, even after the attainment of perfect knowledge, due to the residual traces of dharma (religious merit) etc. just like the revolution of a wheel due to momentum even after the actual impetus has been withdrawn. The Vaiseșika upholds that the soul has to exhaust, by enjoyment, the stored merit (dharma) and demerit (adharma) before it attains final emancipation on the rernoval of its nescience (ajñāna). The Vedāntins also admit the existence of embodied beings who are free from bondage (jivanmukta). The Buddhists too have to admit some interval between the dawning of truth and the attainment of emancipation (nirvana). Vidyānandi now asks: 'How is that enjoyment of the fruits of the operative and stored) karmans possible? Is it done (automatically) in due time? Or is it due to special effort?' He who has realized the truth (tattva-jñāna) does not accept rebirth for the enjoyment of the residual karmans, and therefore he has to enjoy the karmans in that very life. And this implies capacity for special effort to enjoy the karmans before time. Otherwise there would be no emancipation in all times to come. The karmans which generally give fruits in different births are to be enjoyed in this very life, for it is unanimously admitted that one who has realized the truth does not take rebirth for the enjoyment of these karmans. This enjoyment of fruits before due time presupposes an effort on the part of the soul. And this effort is a type of caritra. The Yoga admits enjoyment of the accumulated karmans by a special kind of effort. That special effort is nothing but the practice of samādhi (meditation and ecstasy). Special powers are achieved by samadhi. By these powers, one creates a number of bodies and enjoys the fruits of the accumulated karmans by means of them. The Naiyāyika also admits the creation of a plurality of bodies (kāyavyūha) for the enjoyment of the karman which is in course of fruition (prārabdha) for the sake of speedy attain
1 Cf. phalopabhogena sañcitakarmaņām prakşayaḥ samyag-jñānasya muktyutpattau saha kāri jñāna-matrātmaka-mokşakāraņavādinām isto na punar anyo 'sādhāraṇaḥ kaścit-TSIV, p. 66. In this passage sancita should be interpreted as operative (prārabdha) karman. 2 Vide supra, p. 100.
3 Vide supra, p. 112. 4 sa ca phalopabhogo ya thakālam upakramavišeşad vā karmaņām syāt -TSIV, p. 66.
5 Cf. yasmād upakrama-višesat karmaņām phalopabhogo yogino 'bhinnataḥ Så samadhir eva tattvataḥ sambhāvyate, samadhav utthāpita-dharma-janitāyām ddhau nână-sarīrādi-nirmāņadvāreņa sancita-karma-phalānubhavasye 'statvät -TSIV, p. 66. See also YD, IV. 4 with Bhäsya.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
