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soul acts as an instrumental cause in the production of karma state in the material particles that enter into soul through bodily, mental and vocal activities. (19)
Soul as a doer (Karta) of impure states: The state of being a doer of impure states or transformations is superimposed on soul as a result of wrong identifion of soul and non-soul. A man possessed of a ghost identifies himself with the ghost and behaves in an unhumanly manner. Similarly, soul deprived of its power of discrimination identifies itself with impure states and considers itself to be the doer of those states. As soon as soul undergoes impure transformations of attachment etc, it identifies itself with them, pervades them and thus becomes the doer of them. And the tramsformations too getting identified with and pervaded by soul thus become the object of soul's doings. When the thing undergoing transformations is regarded as a doer then the natural corollary to it is that the transformations undergone by the thing are to be regarded as an object of the doer. It is so because in the final analysis a doer and its object are identical. The soul is the doer of the states of pure consciousness or knowledge. And soul is identical with these states. But these pure states are natural to soul whereas the impure states are not. Hence the identity of the soul with the pure states is natural and hence soul's doership in connection with them is real. But its identity with impure states being superimposed its doership in connection with them is secondary. (20)
A substance is not the producer or doer of parabhavas: The view that a substance is a producer or doer of another substance is fraught with many difficulties. Soul is the doer or producer of his own states which are either pure or impure. As there obtains a relation of pervader and pervaded between soul and its states, the soul can produce its own states. These states are pervaded by soul because they are found in soul only; the soul is the pervader because it assumes them in succession. Again, there obtains between soul and its states the relation of enjoyer and the enjoyed, Hence when soul produces states of attachment etc. it enjoys or experiences them. Thus the states which the soul produces are the object of its experience. So, soul thinks that he is attached, he is angary and so on and so forth. When soul comes in contact with the desirable object he produces the state of happiness, enjoys that states and thinks that he is happy. Here like pure and natural states, even the impure and contingent states are regarded as the sav-bhava (own states). But it is to be borne in mind that impure states are really called vibhavas. Only secondarily they are regarded as sva-bhava because there obtains between these impure states and the soul the relation of the pervaded and the pervader. Thus both soul and non-soul are the substrata of two-fold paryayas (states), viz. svabhapaparyaya and vibhāsaparyaya.
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