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Bhagavai 5:2:51-54
O Lord! whose bodies may a burning charcoal, burning ashes, hay and cowdung be called?
Gautama! a burning charcoal, burning ashes, hay and cow-dung are the bodies of one-sensed ...... up to five-sensed beings with reference to past modes. Afterwards, when they are subjected to weapon...... up to transform as fire, they can be called the bodies of fire-bodied beings.
Bhāṣya
1. Sūtras 51-54
In the present dialogue, the doctrine of transformation, that is, the identification. of the modes with the substance has been propounded. The application of this doctrine is possible in the fields of ontology and meditation. According to Acārya Kundakunda, a substance immediately becomes identical with the mode in which it is transformed.' The soul becomes identical with the mode in which it is transformed. For instance, a person deeply meditating on the arhat (jina) becomes spiritually like the jina.
What was the body of vegetation-soul in its past mode, is changed, when it is transformed into fire, into the body of fire-bodied being. Such transformation into the fire-bodied being is a consequential mode, which is an example of the flow of modes. No substance continues unchanged, there being a constant flow of mode. It is according to this doctrine of transformation-that the bodies of immobile beings. such as vegetation, water-bodied and earth bodied, and also the mobile beings are transformed into the bodies of fire-bodied beings.
The doctrine of the transformation of modes is discussed in their own way in Nyaya-Vaiseṣika philosophies with reference to their doctrine of arambha (new creation). On its contact with fire, there is creation of some special quality in the earth. This quality is called a quality born by baking. Such creation of quality due to baking is not possible in water, air and fire.
Is this quality due to baking produced in atoms or the body made of atoms? According to the Vaiseșika philosophers, when the jar is burnt by fire all the atoms of the jar are disintegrated, and then having acquired new quality due to burning, they integrate into a new jar. This process is technically called pilupaka (baking of the atoms).
This doctrine is opposed by the Naiyayika philosophers who assert that if all the atoms in the jar were disintegrated, the jar would cease to exist. On account of the new aggregation of atoms, the existence of a new jar has to be admitted. But, on its being baked in fire there arises no difference in the jar other than the colour. On just seeing, one can immediately recognize it as the same jar, so it can not be said that the previous jar ceased and new jar has arisen. The atoms in the jar continue remain conjoined, as before, though there is entry of dissimilar fire particles in the pores that are there in the jar, which is responsible for the change of colour in the jar. This theory is called pitharapaka, that is baking of the article called jar. In
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