Agam 15 Upang 04 Pragnapana Sutra Part 02

SR No.: 001064
Original Sutra Author: Shyamacharya
Author: Punyavijay, Dalsukh Malvania, Amrutlal Bhojak
Publisher: Mahavir Jain Vidyalay
Publication Year: 1971
Total Pages: 934
Language: Prakrit
Classification: Book_Devnagari, Agam, Canon, Metaphysics, & agam_pragyapana
File Size: 16 MB

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CHAPTER V
CLASSES AND MODES OF LIVING AND NON-LIVING
SUBSTANCES
The name of this Pada is 'visesa'. The term 'visesa' means classes as well as modes. Here in the present context it means classes and modes of living and non-living substances. In Pada I classes and sub-classes of these two substances have already been enumerated. They are, in brief, repeated here. It is so because the object of this Pada V is to clarify the point that whatever classes and sub-classes these two substances are divided into have each infinite modes. Now if even a class of a substance have infinite modes, it naturally and inevitably follows that this particular substance taken in its entirety has infinite modes. From the fact that a substance has modes it naturally follows that it can never be absolutely changeless but it can only be variable constant. This, again, means that reality is neither substance alone, nor modes alone, but it is both at the same time. Nature of reality is constituted by both substance and modes.
It is noteworthy that though the name Visesa is given to this Pada, the term 'visesa 'is not used in the sūtras of the Pada. In its place the term 'paryaya' is employed in the entire Pada (su. 438-). In Jaina doctrinal works this term has special importance. The author has suggested that two terms 'paryāya' and 'visesa' are not at all different in meaning. Various classes of living and nonliving substances are nothing but modes of those concerned substances. Thus classes or particulars of a substance or universal as well as modes of a particular individual or lower universal are here known as paryāyas. The classes of infernal beings, etc. are also paryāyas--modes-of an individual living being. It is so because an individual living being has been born many a time as an infernal being, celestial being, etc. in the infinite past. And just as they are the paryayas of one individual living being even so they are the paryayas of each and every individual living being because all living beings are potentially equal. Thus what are called prakāras (types), bhedas (divisions), višeşas (particulars) from the standpoint of jiva substance or universal are modes only when viewed from the standpoint of an individual living being. Substance can never be without mode. That is, substance always has this or that relevant mode. Such a suggestion is there in this Pada because what is known as dravya is here called paryāya (439). In fine, the suggestion is that dravya and paryaya are identical. This is the reason why the author has employed the term paryaya'