Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

Page 11

Dravya - Sangraha
Pret Samsarattho, being in the Samsara. Fata Sidho, Siddha. # So, he, fattan. Vissasoddhagai, having a natural upward motion.
2. Jiva is characterised by upayoga, is formless and an agent, has the same extent as its own body, is the enjoyer ( of the fruits of Karma), exists in samsara, is Siddha and has a characteristic upward motion,
COMMENTARY In this verse the author lays down the distinguishing character istics of Jiva. The nine characteristics of Jiva mentioned in this verse will be taken up one by one in verses 4--14, and a full explanation of them will be given in the notes to the said verses,
Brahmadeva in his Commentary on Dravya-Sangraha has metioned in connection with this verse that each of these characteristics of Jiva is mentioned in order to differantiate the Jaina conception of 'Jiva' from that of sankhya, Nyaya, Mimansa, Charvaka Sadasiva and Bauddha systems of philosophy. His words are as follows:
"जीवसिद्धिः चाकिं प्रति, ज्ञानदर्शनोपयोगलक्षणं नैयायिक प्रति, प्रमूर्तजीवस्थापनं भट्टाचार्वाकद्वयं प्रति, कर्मकर्तृत्वस्थापनं सांख्यं प्रति, स्वदेहप्रमिति-स्थापनं नैयायिक-मीमांसक-सांख्य-त्रयं प्रति, कम्मभोक्तृत्व-व्याख्यानं बौद्धं प्रति-संसारस्थ-व्याख्यानं सदाशिवं प्रति सिद्धत्व-व्याख्यानं भट्ट-चार्वाकद्वयं प्रति ऊर्दु ध्वगति-स्वभावकथनं माण्डलिक-ग्रन्थकारप्रति इति मतार्थो ज्ञातव्यः
i.e., Jiva is established to (refute) Charvaka, its characteristic of having upayoga consisting of Jnana and Darshan is said to (refute) the followers of Nyaya, that of Jiva being formless to (refute) Bhatta (i. e., those who follow Kumarila Bhatta, the propounder of one branch of Miinamsa philosophy ) and Charvaka, that of the agency of Karma to (refute the) Sankhya (view), that of having the same extent of its body is expressed to refute the three, viz., the Nyaya, Mimamsa and Sankhya views, that of the enjoyment of ( the fruits of) Karma is said to refute the Buddhistic view, that of being in the Samsara to refute Sadasiva, that of being Siddha to refute Bhatta and Charvaka, and that of having an upward motion to refute views of all other writers."
It should be remembered that, as the Hindu and the Buddhist, philosophers omitted opportunity to refute the views of the Jaina philosophy, so also the Jain philosophers on their part tried to refute the views of their opponents. It is a special feature of nearly every system of Indian philosophy to proceed to maintain its own views