क्रियावाद बनाम कर्मवाद

Summary

The text explores the concept of karma across various Indian philosophical traditions, with a focus on Jain philosophy. It distinguishes between two primary types of karma: dravyakarma (physical karma, composed of matter) and bhavakarma (psychic karma, consisting of mental states like attachment and aversion). The relationship between these two is described as one of cause and effect, with bhavakarma acting as the efficient cause and dravyakarma as the material cause. The text notes that while the physical particles (karma vargana) are capable of becoming karma, they only do so when influenced by the psychic states of a living being. This process is described as an ongoing, beginningless cycle where each type of karma influences the other. The text compares this to the relationship between a potter (efficient cause) and clay (material cause) in making a pot. It also surveys how other Indian schools of thought, such as Nyaya, Vaisheshika, Yoga, Samkhya, and Buddhism, have similar concepts, though they use different terminology. For example, the text draws parallels between the Jain concept of bhavakarma and the Buddhist concepts of raga, dvesha, and moha, or the Samkhya concept of bhava. The historical development of the Jain karma theory is outlined in three periods: the origin period (6th to 3rd century BCE), the systematization period (2nd century BCE to 3rd century CE), and the development period (4th to 12th century CE). The text concludes by emphasizing that the study of karma is essential for understanding the mind and personality, and that the world of karma is vast and subtle, far beyond the physical body.