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CHAPTER III
favara gafafasi anaì scîacaðaızııi | अविरतिर्योगो मोहः क्रोधाद्या इमे भावाः ॥ ८७ ॥
87.
Erroneous faith is of two kinds. One pertaining to jiva or Soul and the other pertaining to ajiva or non-soul. Similarly the following modes are also of two kinds. Nescience, non-discipline, yoga (of thought, word and deed) delusion, anger, etc.
Jain Education International
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COMMENTARY
The doctrine of Karma according to Jaina philosophy implies two different aspects. The various modifications of Karmic materials cloud the nature of the soul by getting entangled with it. Consequently upon this Karmic entanglement, the soul gets vitiated and thus manifests itself in various impure psychic modes corresponding to the Karmic materials. The Karmic materials are called dravya Karmas and the consequent psychic changes, bhava Karmas. Since the Karmas are constituted by material particles, they are ajiva and acetana, non-living and non-thinking. Since the bhava Karmas are modifications in the consciousness of the Self, they pertain to jiva and cetana, and hence living and thinking. This distinction between dravya and bhava is considered very important and it is applied to the various forms of experiences narrated in this gatha. Thus mithyatva, which means erroneous belief, not merely implies the psy chic activity which results in erroneous thought but also the physical Karmic conditions of a particular type capable of producing erroneous belief in consciousness. This two-fold nature is present in other modes also. Thus we have dravya ajñāna and bhava ajñāna, the former referring to the Karmic materials of a particular kind capable of interfering with the process of right cognition, and the latter the consequential effect produced in the consciousness. This distinction of dravya Karma and bhava Karma is to be applied similarly in the other cases also. This two-fold nature of Karma should not be confounded with the doctrine of dvikriyavada which has been rejected though there is an apparent similarity betwee the two. Karma in the forms of dravya Karma and bhava Karma, the material and psychical respectively, may be erroneously assumed to be two different effects of the same causal substance, Karma. But in reality there
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