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Bhagavai 5:4:110-111
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padesesu hattham vā pāyam vā bāham vā ūrum vā ogāhittānam citthati, no nam pabhū kevali seyakālamsi vi tesu ceva ägāsapadesesu hattham vā pāyam vā bāham vā ūrum vā ogāhittānam citthattae. se tenatthenam goyamā! evam vuccai—kevalī nam assim samayamsi jesu āgāsapadesesu hattham vā pāyam vă bāham vă urum vā ogāhittānam citthati, no nam pabhū kevali seyakālamsi vi tesu ceva āgāsapadesesu hattham vā pāyam vā bāham vāūrum vā ogāhittānam citthattae. For what reason, O Lord! has it been said that it will not possible for the unveiled (omniscient) lords to occupy in future those same space-point by his hands, feet, arms or thigh that were occupied by him in the past? Gautama! the limbs of the unveiled (omniscient) lord are in flux, because of the substance of the limbs are in flux due to the release of activity on account of the elimination (kşaya) of the energy-obstructing karma. On account of the flux of his limbs, it is not possible for the unveiled (omniscient) lord to occupy in future the same space-points by his hands, feet, arms and thighs that were occupied by the limbs-hands, legs, arms or thighs. Gautama! it is for this reason that it has been said that it would not be possible for the unveiled (omniscient) lord to occupy in future those same space-point by his hands, feet, arms or thigh that were occupied by him in the past?
Bhāsya
1. Sūtras 110-111
In the present dialogue, knowledge has been distinguished from energy. In the unveiled (omniscient) lord, there are infinite knowledge and infinite energy. The body is the medium of the expression of energy. Energy arises from body. From energy arises activity of mind, speech and body.' When the unveiled (omniscient) lord places his hands, feets etc. on the ākāśa-pradeśas (space-points), he knows those space-points, but on account of energy, activity and material flux he can not put his hands, feets, etc. on those very space-points. Heraclitus propounded the doctrine of flux. He said "Into the same river we go down and we do not go down, for into same river no man can enter twice, ever it flows in and flows out." Of course this explains the flux of the stream. But in the present dialogue, the flux of the body has been explained. Semantics vīriya-sajoga-saddavvayāe-Abhayadevasūri gives three meanings of this compound-(i) the existing substance of soul, (ii) own substance, (ii) connected with the clusters of mind etc..?
In the discussion of bondage of gross body, we find the compound vīriyasajoga-saddavvayāe. Here, Abhayadevasūri has explained dravya as matter of a special kind. In the present context it will be proper to explaine dravya as matter. In the Tattārtha Bhāsya, we find compound apāyasadravyatayā. Siddhasenaganī
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