________________
... | 398 )...
But the speciality of this section is that it first formulates six alternatives on the basis of two terms, viz. 'ahāraka' and 'anāhāraka' and then it discusses as to which alternative is possible in this or that class of living beings. For the highest possible expansion of these six alternatives one may refer to sū. 1880. The basis of this expansion is a couple of two terms, viz. 'singular', 'plural'.
In the third Sanjñi-dvāra the commentator removes the possible doubts that may arise in the mind of a reader. This is noteworthy. The term 'sañiñi' means samanaska (possessor of a mind). In the process of transmigration a living being does not possess mind. So, how can a living being which is in the process of transmigration be called 'sañjñī'? The commentator removes this doubt by offering the following explanation. The living being which is in the process of transmigration can be called 'sañiñi' even though it does not possess manas (mind) at that time because it experiences even at that time the āyukarma of a sañjñt living being (Commentary, folio 514). The second doubt that may possibly arise in the mind of readers is as follows: How can infernal beings, Bhavanapati gods and Vånamamtara gods be regarded as "asañiñi' (1878 [2], 1880)? In answer to this question we are told that living beings that are born in these three classes might have been asañjñī in their previous birth. And keeping this fact in mind the living beings belonging to these three classes could be called asañjñi (Commentary, folio 514).
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
