Jain Journal 1967 04

SR No.: 520006
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1967
Total Pages: 104
Language: English
Classification: Magazine, India_Jain Journal, & India
File Size: 6 MB

Page 48

APRIL, 1967
175
as made by God who is endowed with the attributes of perfection and is the ordainer of heaven or hell for men.
Those who say that the soul exists by itself eternally through ātman (self) are the third school called Atmavādins. According to them, the self creates everything.
Those who say that the soul exists in itself eternally through niyati ('the fixed order of thing') are the fourth school called Niyativādins. According to them, there is a principle called niyati by which all that exist assume their form in a prescribed manner, and not otherwise. Whatever comes out of something at one time always comes out of that thing in a regular manner, as otherwise the law of cause and effect and the law of uniformity of nature would not be in operation, for there would be nothing to determine the order of events (anyathā kāryyakāraṇavyavasthā pratiniyatarūpavyavasthā ca na bhavet niyāmakabhāvāt).
Those who say that the soul exists by itself eternally through svabhāva (Nature) are the fifth school called Svabhāvavādins. They hold that everything is caused by Nature, e.g., the clay becomes a jar and not a piece of cloth, a piece of cloth comes from yarn, while a jar does not do so. The uniform production of jars from clay shows the order of Nature. Gunaratna quotes the following as illustrating the doctrine of Svabhāvavādins :
kah kantakānām prakaroti taikşnyam vicitrabhāvam mțgapakşiņām ca svabhāvatah sarvamidam pravșttam na kāmacāro 'sti kutah prayatnah badaryāh kantakas tiksna rjur ekaśca kuñcitah phalm ca vartulam tasyā vada kena vinirmitam
(What causes thorns to have sharp points and birds and beasts to have their own wonderful ways ? All this is ordained by Nature and there is no caprice anywhere. Of the jujube tree the thorns are sharp-pointed, some straight, some bent, the fruit is round-by whom are all these made ?)
Even the simple phenomenon of the cooking of the mudga also depends on Nature. The kankaduka mudga, for instance, cannot be cooked even after the combination of a pan, fuel and Time, for by nature it is a kind of cereal that is not softened by boiling. Therefore, that in the