Dravya Sangraha

Author(s): Nemichandra Siddhant Chakravarti, Saratchandra Ghoshal
Publisher: ZZZ Unknown

Page 83

DRAVYA-SAMGRAHA, 8.
Substantial Cause of the earthen pot is the earth, and its Nimitta or 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, Jivas are only possessed of infinite knowledge, etc., and are not agents. But causation is attributed to Jivas from different points of view. First, Jivas are said to be agents of their own resultants, via., infinite knowledge, bliss, etc. This is according to Suddha (Pure) Naya. Again, according to Nischaya Naya, Jivas are said to be causes of the thought karmas which precede the Pudgala-karmas preceptible by us. According to Vravahira Naya, Jivas are also rec nie as agents of even these Pudgala-karmas.
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Karmas are generally understood to be of two sorts-Dravyakarmas and Bhava-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 Bhâva-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 Bhava-karma, and that Bhava-karma again is the cause of the Dravya-karma. It should, therefore, be remembered that, according to Vel Naya, the potter is the agent of the Bhava-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 Jivas, they are really possessed of the characteristics, viz., infinite knowledge, bliss, etc. Jivas, therefore may be said to be the agents of these characteristics according to Suddha Naya. Next, we may say that the Jivas are 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 Jivas. 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 Jivas are not, therefore, the direct causes of Dravya-karmas. It is according to Vyavahara Naya only that we can speak of Jivas as agents of Dravyakarmas. The very essence of Dravya-karmas consists of particles of matter, and these are in no way akin to consciousness-the characteristic