Gommatasara Jiva Kanda

SR No.: 001612
Original Sutra Author: N/A
Author: Nemichandra Siddhant Chakravarti, J L Jaini
Publisher: ZZZ Unknown
Publication Year: 1927
Total Pages: 438
Language: English
Classification: Book_English, Principle, & Canon
File Size: 9 MB

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THE SACRED BOOKS OF THE JAINAS.
वैमूर्विका हार किक्रियानसमं प्रमत्तविरते ।
योगोऽपि एककाले एक एव च भवति नियमेन ॥ २४२ ॥
242. The activities of fluid and assimilative bodies (are) not simultaneous in (the saint in the stage of) imperfect vows, and also of necessity at one time there is only one kind of vibration (out of the 15 kinds) in any mundane being at any time.
Commentary.
The simultaneous manifestation of 2 kinds of yoga is some-times possible. For example, when a man is repeating a prayer with his tongue but his mind is thinking of something else, the thought is the manifestation of the mind vibration, and the repetition of the prayer that of the speech vibration. But this dual vibration is only seemingly so. At one instant there can only be one kind of vibration. The explanation would be easy to understand if we pause to try to comprehend the extremely short duration of an instant (samaya). There are innumerable instants in a wink, and what figure is meant by even the minimum innumerable, will be evident from the Appendix to Jaina Gem Dictionary. Thus the possible change of the kind of vibration from instant to instant is quicker than lightning. In one flash of lightning there can be millions, trillions, quintillions, or even more changes of vibration from mind to speech and from speech to mind. So, even to a most self-analytical and self-absorbing man this transition from vibration to vibration would be almost impossible to perceive. Then there is another thing to consider. The vibration (yoga) is that power of the soul which at the operation of the body-making karma becomes the cause of the inflow of karmic and non-karmic matter in the soul's environments. This vibration once started can last for one maximum antara-muhúrta i. e. for 48 minutes minus one instant. Before this maximum or a smaller duration of one kind of vibration has expired, another kind of vibration may set in. This also gives rise to the phenomenon of an apparent duality of vibrations. Thus the vibration may be only mind vibration, and the speech activity, i. e. repeating the prayer may be due merely to the momentun (sanskára) of the preceding speech vibration, just as a potter's wheel continues to revolve for sometime even after he ceases to move it by his stick.
जेसिंग संति जोगा सुहासहा पुण्यपावसंजण्या । ते होंति अजोगजिया अगोवमाणंतबल कलिया ॥ २४३ ॥