Concept of Matter in Jaina Philosophy

SR No.: 001663
Original Sutra Author: N/A
Author: J C Sikdar
Publisher: P V Research Institute Varanasi
Publication Year: 1987
Total Pages: 412
Language: English
Classification: Book_English, Philosophy, & Physics
File Size: 23 MB

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The Concept of Matter in Jaina Philosophy
is the capacity in the liberated soul, to be in bondage, just as it is the case with the worldly soul. In such a condition no man will strive for attaining liberation. Therefore, it must be admitted that there is no Bhāvakarma in the liberated soul because of the absence of Dravyakarma in it. And there takes place the emergence of Bhāvakarma in the worldly soul on account of there being Dravyakarma. In this way, the worldly life is beginningless for the soul owing to the cause of origination of Dravyakarma from Bhāvakarma and that of Bhāvakarma from Dravyakarma since the beginningless time.
The emergence of Dravyakarma takes place from Bhāvakarma; therefore, Dravyakarma is the effect of Bhāvakarma; such is the relation of cause and effect. Just as the lump of earth which changes into the form of a jar is the material cause, but it cannot become jar in the absence of a potter, even though there is the capacity in it to become a jar, therefore, the potter is the efficient cause, just so there is the capacity in Pudgala (Matter) to undergo transformation into the form of Karma, hence it is the material cause. But the material substance (Pudgaladravya) cannot change into the form of Karma until there is no existence of Bhāvakarma in Soul. For this reason Bhāvakarma is the efficient cause. Similarly, Dravyakarma also is the efficient cause of Bhāvakarma. That is to say, the cause-effect relation of Dravyakarma and Bhāvakarma is nimittanaimittikarūpa (occasion-occasionedlike), for not becoming upādānā-upādeyarūpa (material cause and effect caused by it). 1 1. For example, (1) A is the Upādāna-kārana of B.
(2) B is the upādeya of A. (3) B is the upādāna of C.
(4) C is the upādeya of B. Three stages are involved in the process of matter which aggregates in the material world, e. g. water-karma-fire. Similarly, three stages of mind are involved in the mental world : (1) thought of being harmed, (2) anger and (3) thought of harming. If the earlier stage of mind causes a