Dravya Sangraha

SR No.: 001270
Original Sutra Author: N/A
Author: Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust
Publication Year: 1986
Total Pages: 101
Language: English
Classification: Book_English, Philosophy, & Principles
File Size: 7 MB

Page 32

The Sacred Book of the Jains
25
iê“As things like rooms, jars, cloths, etc., are full or empty, so Jivas should be understood to be complete or incomplete (Paryapta and Aparyapta ).”
Ahara (taking food and drink) Sharira (Body), Indriya (the five senses) Anaprana (Respiration) Bhasa (Speech) and Manas (Mind), these sis exist in Jivas and make them complete (Paryapta). Of these the first four make Jivas having one sense complete, and the first five make Jivas having two, three and four senses complete. As for Jivas having five senses, all the six are "necessary to make them complete. In absence of these the Jivas are incomplete (Aparyayta)
मग्गणगुणठाणेहि य चउदसहि हवंति तह असुद्धगया।
विएणेया संसारी सव्वे सुद्धा हु सुद्धणया ॥ १३॥ Magganagunathanehi ya chaudasahi havanti taha asud
dhanaya.
Vinneya samsari savve suddha hu suddhanaya. -(13)
Padapatha- Taha, again, ark Samsari, Samsari (Jíva), uzu Asuddhanaya, according to Asuddha (impure) Naya. 23rafe Chaudasahi, (according to ) fourteen. A JUTITE Magganagunathanchi, Margana andGunasthana. catà Havanti, are. 1 Ya, but. 44 Suddhanaya, according to Suddha (pure) Naya, Hod Savve, all. 3 Hu, surely. yat Suddha, Suddha (pure). futai Vinne ya, are to be known.
13. Again, according to impure (Vyavahara ) Naya, Samsari Jivas are of fourteen kinds according to Margana and Gunasthana. But according to pure Naya, all Jivas should be understood to pure.
COMMENTARY This verse, if thoroughly understood, will make known to us the doctrine of Jainism about the gradual stages of development of soul.
The whole of the uulverse is full of very minute living beings, technically called Nigoda. These infinite and conscious beings are not in an appreciable state of development. From these beings come out the developing souls and, after passing the different stages of development, become liberated. There is no chance of any soul in which development has once begun to go back to the original Nigoda state Nowhere in the universe can we find an inch of space which does not contain Nigoda beings. These beings are therefore the source from which souls longing for development come out. The stages of development are fourteen in number, and technically these are