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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of soul substance is conducted here from various standpoints. Thus therein the employment of the non-absolutistic standpoint recognised by the Jainas is obvious. While expounding the different modes of each of the classes of souls or living beings the ten standpoints of substance (davvaṭṭhaya), space-points (padesaṭṭhată), extent of pervasiveness (ogahanaṭṭhata), life-duration (thil), colour, odour, flavour, touch, knowledge (jñāna) and indeterminate cognition (darśana) are employed (Su. 440-54).
The discussion is conducted in the following order. First the question as to how many modes the class of infernal beings have is raised. In answer to this question it is stated that their number is ananta. To demonstrate the plausibility or propriety of this number ananta of these modes, the numbers of the modes of the class of infernal belngs, yielded by those ten standpoints, are given. Some standpoints yield samkhyāta modes, some asamkhyata and some ananta. Taking into consideration the standpoint yielding ananta number of modes-as it is the highest number-the modes of the class of infernal beings are declared to be ananta. It is to be noted that those numbers are not actually and directly stated but are indirectly suggested through the comparison of one infernal being with another. Let us elucidate the point. It is said that from the standpoint of substance one infernal being is similar to all other infernal beings. This means that from this standpoint any infernal being could be regarded as one only. Thus from this standpoint the number of an infernal being can never be more than one, that is, it is saṁkhyāta.
Similarly, from the standpoint of space points one infernal being is similar to another. This means that each and every infernal being has asamkhyāta space-points. In short, it can be said that from this standpoint any infernal being is asaṁkhyāta.
From the standpoint of the height of the body, one infernal being is either shorter than or equal to or taller than another infernal being. Though there is no difference among the infernal beings from the standpoint of space-points, they fall into three groups when the heights of their bodies are compared with the height of any one of them. In Ratnaprabha hell the lowest height is found; the lowest height is equal to one part of the asamkhyāta equal parts of an angula. The maximum height found in this hell is equal to
4. Like Dharmastikaya, etc. the Jiva substance too possesses Pradesas. Hence it is necessary to expound the Jiva substance from the standpoint of pradeśas. Moreover, Time and material atoms are considered to be apradeśī (i.e. having one pradeśa only). Hence in the total account of all the substances, jiva as well as a-jiva, the exposition from the standpoint of pradeśa becomes necessary.