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DRAVYA-SAMGRAHA, 2.
and an agent, has the same extent as its own body, is the enjoyer (of the fruits of Karma), exists in samsâra, is Siddha and has a characteristic upward motion
COMMENTARY. In this verse the author lays down the distinguishing characteristics 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-Samgraha has mentioned in connection with this verse that each of these characteristics of Jiva is mentioned in order to differentiate the Jaina conception of
Jiva' from that of Sankhya, Nyâya, Mîmâmsâ, Charvaka, Sadasiva and Bauddha systems of philosophy. His words are as follows:
"frafare: Flatsgfa, slagsgia u de afa, ha जीवस्थापन भट्टचार्वाकद्वयं प्रति, कर्मकर्तृत्वस्थापनं सांख्य प्रति, स्वदेहप्रमिति-स्थापन नैयायिक-मीमांसक-सांख्य-त्रय प्रति, कर्मभक्तित्व-व्याख्यान बौद्ध प्रति, संसारस्थ-व्याख्यानं सदाशिवं प्रति, सिद्धत्व-व्याख्यान भट्ट-चार्वाकद्वय प्रति, ऊद ध्वगति-स्वभावकथनं माण्डलिक-ग्रन्थकारं प्रति इति मतार्थो ज्ञातव्यः।" i.e., Jiva is established to (refute) Charvaka, its characteristic of having upayoga consisting of Jñana and Darsan is said to (refute the followers of Nyâya, that of Jiva being formless to (refute) Blatta (i.e., those who follow Kumârila Bhatta, the propounder of one branch of Mimâmsâ philosophy) and Chârvaka, 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 Nyâya, Mimâmsâ and Sânklıya 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 no 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 after refuting those of other systems. Examples of such refutation by Hindu philosophers may be found in Vedanta Sûtra, Chapter II, Padas I and II, and Sankhya Satra, Chapter V. The refutation of the views of the Hindu systems of philosophy may, on the other
