Dravya Sangraha

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

Page 24

The Secred Book of the Jains
17
i. e. "In bondage (Jiva) is one (with Pudgala), but really according to definition, it is separate (from Pudgala). Hence formlessness does not always belong to Jiva."
Pudgala is said to possess touch, taste, smell and colour. Though these qualities are really inseparable from Pudgala, from the ordinary point of view we speak of them as separate from Pudgala. Colours are of five kinds viz., Blue (Nila), Yellow (Pita), White (Shukla), Black (Krishna). and Red (Lohita). The varieties of taste are Bitter (Tikta), Sour (Katu), Acid (Amla), Sweet (Madhura) and Astringent (Kasaya). Smells are of two kinds-fragrance (Surabhi) and its opposit (Asurabhi). The eight kinds of touch are Soft (Mridu), Hard (Kathina), Heavy (Guru), Light (Laghu), Cold (Shita), Hot (Usna), Smooth (Snigdha) and Rough (Ruksa).
The commentator says that the author in this verse establishes the formlessness of Jiva which is contrary to the views held by (Kumarila) Bhatta and (his followers) Charvaka. ("fa -prima प्रत्यमतजीवस्थापनं मुख्यत्वेन सूत्र गतम्") Charvaka recognises nothing but what is capable of being perceived by the senses hence a formless Jiva is contrary to his doctrine.
पुग्गलकम्मादीणं कत्ता ववहारदो दु रिगच्चयदो।
चेदरणकम्माणादा सुद्धरणया सुद्धभावारणं ।। ८ ।। Puggalakammadinam katta vavaharado du nichchayado. Chedanakammanada suddhanaya suddhabhavanam.-(8).
Padapatha.-qacitat Vavaharado, according to Vyavahara Naya. 1 Ada, Jiva 9777*** Itu Puggalakammadinam, of the Pudgala Karmas. 1 Katta, doer. g Du, but. fugt Nichchayado, according to Nischaya Naya.
U Chedanakammana, of the thought karmas. Jau Suddhana ya, according to Suddha Naya. Hati Suddhabhavanam, of the Suddha Bhavas.
8. According to Vyavahara Naya is the doer of the Pudgala Karmas. According to Nischaya Naya (Jiva is the doer of) Thought Karmas. According to Suddha Naya (Jíva is the doer) of Suddha Bhavas,
COMMENTARY. In this verse the Jaina doctrine of causation as to the origin of the world is briefly treated. Causes are generally accepted to be of two kinds. Upádána (Substantial Cause) and Nimitta (Determining Cause). Take the case of an earthen pot. The Upádana or the