Samayasara

SR No.: 006764
Original Sutra Author: N/A
Author: A Chakravarti
Publisher: Bharatiya Gyanpith
Publication Year: 1989
Total Pages: 370
Language: English
Classification: Book_English, Agam, & Canon
File Size: 20 MB

Page 201

CHAPTER III
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produces the various modifications of Karmas out of the available material atoms. Having produced the Karmir modification in the matter, the hedonic consequences of these Karmic materials are enjoyed by the Self as Bhokla. Thus the relationship to Karmic materials of Karta and Bhokia, the Agent and the Enjoyer, which was denied of the Self from the real point of view, is reasserted from the vyavahāra point of view,
Next the author refutes dvikriyavada, the doctrine that the same cause can produce two distinct effects,
जदि पोग्गलकम्ममिणं कुम्वदि तं चेव वेदयदि आदा ।
दोकिरियावादित्तं पसजदि सो जिणावमदं ॥८॥ jadi poggalakammamiņai kuvvadi tai ceva vedayadi ada dokiriyavādittain pasajadi so jiņāvamadain (85)
यदि पुदगलकर्मेदं करोति तच्चैव वेदयते आत्मा ।
द्विक्रियावादित्वं प्रसनति तत् स निनावमतम् ॥८५॥ 85. If the Atma or Self produces these Karmic materials (operating as upadāna karta or substantive cause) and enjoys the consequer.ces thereof in the same manner, it will lead to the doctrine of a single cause producing two different effects, which will be in conflict with the Jaina faith.
COMMENTARY If what is taken to be true from the vyavahāra point of view, that the Atma is the agent and enjoyer of his own karmas, is also taken to be true from the absolute point of view, it will lead to a metaphysical error. Atmā is a celana dravya or thinking substance, karma-pudgala, karmic materials, are as acetana dravya, -- -non-thinking substance. The Jaina faith is distinctly a dualistic one. Jiva and pudgala, thinking thing and non-thinking thing, are entirely distinct from each other, intransmutable one to the other and completely self-subsistent. If the Self, as an agent, is capable of producing modification not only in himself but also in Karmic materials, operating identically in the same manner as upādāna kartā, then this causal agent must be credited with a potency to produce entirely two different effects and this doctrine of causation is what is called dvikriyāvāda—the doctrine which is rejected by the Jaina philosophy. According to Jaina metaphysics, two distinct and conflicting effects cannot be
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