Dravya Sangraha

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

Page 25

18
Dravy a - Sangraha
Substantial Cause of the earthen pot is the earth, and its Nimitta oi Determining Cause is the potter and his implements. First of all the potter forms an idea of the shape, size, etc., of the pot which he is going to make. This existence of the pot in the idea may be called the resultant in consciousness of the potter. Then follows the existence of the pot which we can perceive by our senses. According to Jaina Metaphysics, Jívas are only possessed of infinite knowledge, etc., and are not agents. But causation is attributed to Jívas from different points of view. First, Jivas are said to be the agents of their own resultants viz., infinite knowledge, bliss, etc. This is according to Suddha (Pure) Naya Again, according to Nischaya Naya Jívas are said to be causes of the thought karmas which precede the Pudgala-karmas perceptible by us. According to Vyavahára Naya Jivas are also recognised as agents of even these Pudgala-karmas.
Karmas are generally understood to be of two sorts-Dravyakarmas and Bháva-karmas. To return to our example of the making of a pot, the existence of a pot in the mind of a potter may be said to be a Bhava-karma, while the material existence of the pot perceptible by our senses is known to be a Dravya-karma. Now, the potter is directly the cause of the Bháva-karma, and that Bháva-karma again is the cause of the Dravya-karma. It should, therefore, be remembered that, accorindg to Nischaya Naya, the potter is the agent of the Bháva-karma (the pot existing in idea), and according to Vyavahara Naya, that of the Dravya-karma (the pot perceptible by us ).
Similarly, in the case of Jívas, they are really possessed of the characteristics, viz., infinite knowledge, bliss, etc. Jívas, therefore, may be said to be the agents of these characteristics according to Suddha Naya. Next, we may say that the Jívas are the agents of those mental attitudes and conditions which favour the influx of particles of matter. Attachment, aversion, etc., may be mentioned as examples of such states of Jívas. These are the thought karmas. According to Nischaya Naya, Jivas are said to be the agents of these classes of karmas. When the Jivas cause such thought karmas to be produced, these thought karmas, on the other hand, lead to the generation of the material karmas or Dravya-karmas. The Jívas are not, there fore, the direct causes of Darvya-karmas. It is according to Vyavahára Naya only that we can speak of Jivas as agents of Dravya- Karmas The very essence of Dravya-karmas consits of particles of matter, and these are in no way akin to consciousness--the characteristic of Jivas. The Upádána or substantial cause of a Dravya-karma is therefore Pudgala or matter, and their Nimitta or determining cause