Jain Journal 1980 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 39

JAIN JOURNAL
samjñā) is analogical (aupacārika), for it is the activity of Soul or it is produced by its action, hence it is also called karma. Here upacāra (analogy) of the cause is made to be in the effect. That is, according to the Jaina definition, there are stated to be two kinds of karma, viz. bhāvakarma and dravyakarma.3 The activity of Soul is bhāvakarma and its effect is dravyakarma. There exists a relation of cause and effect between these two karmas ; bhāvakarma is the cause and dravyakarma is the effect. But this cause-effect relation is similar to the cause-effect relation of the hen and its egg. Egg is produced from the hen, hence it is the cause and the egg is the effect. It is true, but the hen also is born of the egg. Therefore there is the cause-effect relation in both of them. But it cannot be said which is the first or prior. From the point of view of santati (continuity) their cause-effect relation is beginningless. Similarly, dravyakarma is produced from bhāvakarma, so bhāvakarma is accepted as the cause and dravyakarma as the effect. But the consumption (nispatti) of bhāvakarma does not take place in the absence of dravyakarma. Therefore, dravyakarma is the cause of bhāvakarma and karma exists like the relation between the hen and its egg from the point of view of continuity (santati). Although the cause-effect relation of bhāvakarma and dravyakarma is beginningless from the stand-point of continuity ; nevertheless, it is known from individual consideration that the cause of some one dravyakarma will be some one bhāvakarma ; therefore, the relation of priority and posteriority between them can be determined, for one bhāvakarma from which one particular dravyakarma is produced is the cause of this dravyakarma and this drayakarma is the effect of that bhāvakarma, but not the cause. Similarly, it is to be admitted that even there being individually prior and posterior states, both of them are beginningless from the point of view of class because of there being the absence of purvāparabhāva (prior and posterior states).
It is evidently clear that drayyakarma is born of bhāvakarma because Soul becomes in bondage of dravyakarma only due to its transformations like attachment, aversion and delusion, i.e. it travels in the world without attaining liberation. The reason why has dravyakarma been accepted as the cause in the production of bhāvakarma is this that if the production of bhāvakarma is possible in the absence of dravyakarma, there will be the emergence of bhāvakarma in the liberated souls and again they will
3 Ibid. 4 amdae paccha kukkudi puvvim kukkudi paccha amdae ? Roha! se nam amdae kao ? Bhagavam ! kukkudio, se nam kukkudi kao ? Bhante ; amdayai. evameva Roha! se ya amdae sa ya kukkudi, puvvimpete pacchapete duvete sasaya bhava, ananupuvvi esa Roha! Bhs., 1.6, 53.