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KARMA THE MATERIAL BASIS..
or Bhava. Jiva is not the essential cause in that case and still without Jiva these changes cannot happen. Infact the Jiva is essentially responsible for the Bhāras because its passions are the factors which attract karmic-matter. Hence, it is quite correct to say that Jiva does play a causal role in the production of Bhavas, and it can therefore also contribute to their stoppage.
A better understanding of the whole problem becomes easier if we adopt the Jaina doctrine of standpoints (naya). Viewed in this light, from the practical point of view (Vyavahara-naya), the soul is the doer of material-karmas but according to the real standpoint (niśchaya naya), he is the doer of spiritual karmas (Bhava-karma).55 For example, in making a pot, the existence of the idea of pot in the mind of the potter is the spiritual-karma while its material existence is known by material-karma, The potter is directly the cause of the Bhava-karma and the Bhava-karma again is the cause of Dravya-karma. Therefore, from the real standpoint, the "potter having the idea of the pot" is the agent but according to the practical standpoint, he is the agent of Dravya-karma i.e., the perceptible actual pot. Really, the Jiva is neither the material nor the efficient cause of material karmas but only the agent of its own emotional states (Bhāvas). Therefore, it is only from the practical standpoint that the Jivas are said to enjoy happiness and suffer misery which are the fruits of material karmas. Infact, he is the possessor of consciousness 56 only. This becomes quite clear from a gathā of Samaya sara "all the eight kinds of karmas are material in nature and also suffering which is the effect of karmic fruition said to be material. "57 But it further adds: "it is only from the practical point of view that these various psychic states
55 Nemicandra, Dravya-sangraha, 1.
56 Ibid., 9.
57 Kundakunda, Samaya-sära, 45.
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