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Bhagavai 3:3:140-144
-: 101:the cause of the latter. The Vrtti gives two meanings of urge: the karmic bondage due to urge or the urge itself as the karmic bondage. Experience is the feeling of the result and karma. If there is no karma, what is the object of experience?!
The reason behind the query of Manditaputra is that the urge is the seed and experience is the sprout. There cannot be sprout without seed. This truth is too plain to be subjected to a query.
Experience may be both pleasurable and painful. There were philosophers who regarded the experience of pleasure and pain as not due to pre-determined cause. They were upholders of doctrine of determinism, which considered every event as pre-fixed, there being no intelligent agent behind them. Such doctrine is refuted here by postulating a definite causal chain leading to every event.
In other words, the Sūtra under discussion establishes the mechanistic view of causation against the teleological doctrine. The doctrine of karma upholds the mechanistic view that implies the freedom of the individual to create his own future by means of his own karma independently of the influence of the external agencies. We find the essential elements of the Jain doctrine of karma clearly defined in this very brief Sūtra. In Dhavalā, the etymological explanation of vedanā is related with both time-divisions, viz., present as well as future-experience is that which is being experienced or that which is to be experienced'?
For detailed information about pramūda-pratyaya and yoganimita, see Bhasya on Bha. 1.140-146.
1. Bha. Vị. 3.140-kriya---karaṇam tajjanyatvātkarmāpi kriyā, athavā kriyata iti kriya karmaiva, vedanā
tu karmano'nubhavah, să ca pascadeva bhavati karmmapürvakatvättadanubhavanasyeti. 2. Şa. Kha. Dhavalā, book. 11, vol. 4, part 2, sū. 10, p.302_vedyate vedisyate iti vedanā sabdah siddhah. atthavihakammapoggala khamdho veyanā.
Text
Amtakiriyā-padam 3.143 jīve nam bhamte! sayā samitam eyati veyati calati phamdai ghattai khubbhai
udīrai tam tam bhāvam parinamai? hamtā mamdiaputtā! jīve nam bhamte! sayā samitum eyati veyati calati phamdai
ghattai khubbhai udīrai tam tam bhāvam parinamai. The Topic of Liberation
Does' a soul, O Lord, always and in definite measure, undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes varied transformation? Yes, O Manditaputra! it does so- it always and in definite measure, undergo simple vibrations, complex vibrations, motion, oscillation, collision,
penetration and motivation, that is, undergoes varied transformation. 3.144 jāvam ca nam bhamte! se jīve sayā samitam eyati veyati calati phamdai ghattai
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