Samayasara

SR No.: 001607
Original Sutra Author: Kundkundacharya
Author: Hiralal Jain, A N Upadhye
Publisher: Bharatiya Gyanpith
Publication Year: 1944
Total Pages: 370
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 8 MB

Page 202

CHAPTER III
produces the various modifications of Karmas out of the available material atoms. Having produced the Karmic modification in the matter, the hedonic consequences of these Karmic materials are enjoyed by the Self as Bhoktā. Thus the relationship to Karmic materials of Karta and Bhokta, the Agent and the Enjoyer, which was denied of the Self from the real point of view, is reasserted from the vyavahāra point of view.
Next the author refutes dvikriyāvāda, the doctrine that the same cause can produce two distinct effects.
जदि पोलकम्ममिणं कुव्वदि तं चेव वेदयदि आदा । दोरियावादित्तं पसजदि सो जिणावमदं ॥ ८५ ॥
jadi poggalakammamiņam kuvvadi tam ceva vedayadi ādā dokiriyāvādi ttam pasajadi so jiņāvamadaṁ (85) यदि पुदगलकर्मेदं करोति तच्चैव वेदयते आत्मा ।
द्विक्रियावादित्वं प्रसनति तत् स निनावमतम् ॥ ८५ ॥
85. If the Atma or Self produces these Karmic materials (operating as upādāna kartā or substantive cause) and enjoys the consequences thereof in the same manner, it will lead to the doctrine of a single cause producing two different effects, which will be in conflict with the Jaina faith.
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COMMENTARY
If what is taken to be true from the vyavahara point of view, that the Atma is the agent and enjoyer of his own karmas, is also taken to be true from the absolute point of view, it will lead to a metaphysical error. Atma is a cetana dravya or thinking substance, karma-pudgala, karmic materials, are as acetana dravya,-- non-thinking substance. The Jaina faith is distinctly a dualistic one. Jiva and pudgala, thinking thing and non-thinking thing, are entirely distinct from each other, intransmutable one to the other and completely self-subsistent. If the Self, as an agent, is capable of producing modification not only in himself but also in Karmic materials, operating identically in the same manner as upādāna kartā, then this causal agent must be credited with a potency to produce entirely two different effects and this doctrine of causation is what is called dvikriyāvāda-the doctrine which is rejected by the Jaina philosophy. According to Jaina metaphysics, two distinct and conflicting effects cannot be 10