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( 175 )
Thus the views of the Nyāya Vaiseșika school are in keeping with the general outlook on the question of karma and its fructification. Vátsyāyana, the commentator of Nyāya sutra observes that a karma which has been accumulated from the past is destroyed when it has borne fruits.1 This is supported by Udyotkara 2 :
The Naiyāyikas point out that this is the general rule but in case of powerful yogins who have conquered the elements as well as the senses, it is possible to reap at one and the same time the fruits of karmas of which the maturation of time is either uncertain or very wrong. They are capable of bringing together heterogenous karmans by the power of samadhi.3 This viewpoint implies that every karma has to be experienced in its consequences. 4
Bhāsarvajña refers to this in his commentary Bhūşaña.
Karma and Prakrti-In the Nyāya vaiseșika system, karma as Adrsta is held to be the efficient cause of creation. The world as a product has for its intrinsic or material cause the atoms. These atoms in the process of creation are held together and constitute themselves into the forms of objects which beget pleasure and pain to an individual connected with the karma concerned. The atoms are the constitutive ot Samavāyi Káraņa (समवायिकारण ) of the objects of experience but the nimitta karana is karma or dharmádharma which represents the efficient causality in the production but the Sā!nklıyayoga view is slightly different, though the efficient causality is still believed to pertain to karma and dharmadharma. The difference between the two systems is
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1. Nyāyabbaşya III. 2,67 2. Nyāyavärttika, p. 26. 3. Nyiyavärtcika Tāparya Teeka page 80. 4. नाभुक्तं क्षीयते कर्म कल्पकोटिशतैरपि । 5. A detailed analys's of the position is found in Nyuya Bhüşana commentary
on Nyanyes.īra pp. 78.79.
