Soul Substance Jiva Dravya As Expounded In Dravya Sangraha

SR No.: 269765
Original Sutra Author: N/A
Author: Vijay K Jain
Publisher: Vijay K Jain
Total Pages: 26
Language: English
Classification: Article
File Size: 882 KB

Page 15

karma) of the soul act as the instrumental cause (nimitta kāranā) for transforming subtle karmic-matter (karmana vargana) into material-karma (dravya-karma). From the transcendental point of view (niscaya naya), soul is the doer (karta) of its psychic dispositions (bhava-harma) and the karmic-matter (karmaṇa vargana) is the doer (karta) of material-karma (dravya-karma). Mere presence of light from the sun gives rise to phenomena like iridescent sunset, sunrise or rainbow. These effects are due to changes in the molecular arrangement in matter. Similarly, the presence of psychic dispositions (bhāva-karma), like attachment and aversion, in the soul cause changes in the karmic-matter (kärmana vargaṇā).
The activities of the mind, the speech and the body find correspondence in the substance of the soul in the form of vibrations of the soul space-points. The activities, technically called yoga', are the instrumental cause (nimitta kārana) of the inflow of three types of fine matter into the soul through the channels of mind, speech, and bodymano-vargaṇā, bhāṣā-vargaṇā, and hāya-vargaṇā. Vibratory activity on the part of the soul, under the influence of its passionate manifestations, is the cause of bondage of karmic matter with the soul. Wrong faith, non-restraint, negligence, passions and activities are passionate manifestations that assist the vibratory activity of the soul. Owing to the potency of these passionate manifestations, the soul attracts subtle karmic-matter (kärmana vargana) capable of turning into karmas, which then interpenetrates the space-points of the soul, causing bondage. Thus, subtle karmicmatter (kārmana vargana) present coextensive with the soul gets transformed into karmas owing to the presence of activities and passions.
From the empirical point of view (vyavahara naya), however, soul is the doer (karta) of material-karma (dravya-karma) brought about by modification in the karmic-matter (kārmaṇa vargaṇā). And, from the same point of view, material-karma (dravya-karma) is the doer (karta) of soul's psychic dispositions (bhava-karma).
Sadehaparimaņa-coextensive with the body
From the empirical point of view (vyavahara naya), the soul, in states other than that of samudghata, due to its capacity of expansion and contraction, is co-extensive with the physical body that it inhabits, but from the transcendental point of view (niscaya naya), the soul has innumerable space-points.
The media of motion and rest are coextensive with the universe. The soul is of the same number of space-points. But the soul is capable of contraction and expansion. So it occupies either a small body or a big one, determined by karmas. As the lotus-hued ruby when placed in a cup of milk imparts its lustre to the milk, similarly the soul residing in the body imparts its lustre or intelligence to the whole body. This pervading is not to be
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