________________
Bhagavai 5:8:225-234
- 321 :
question and solved the problem. According to him, increase and decrease refer to quantity, whereas upacaya (accumulation) and apacaya (diminution) refer to utpäda and udvartana. So in the third alternative (sopacaya-säpacaya), all the three viz., increase, decrease and constancy are comprised. When there is utpäda of many, there is increase, when there is udvartana of many, there is decrease. And when there is equal utpäda and udvartana, there is constancy.'
The one-sensed beings fall under the third alternative. Among them, there is simultaneous utpāda and udvartana. There is no exclusive utpāda or exclusive udvartana and absence of utpāda and udvartana. So the remaining three alternatives are not applicable to them.?
About all living beings beginning from the two-sensed living beings, the absence of new birth is to be described as in the Pannavanā. This is period of constancy or that of nirupacaya and nirapacaya. In this state both upacaya and apacaya are absent. The souls attain liberation without stop from one samaya...... up to eight samayas. After that there is interval of 'no liberation which is one samaya in the minimum and eight samayas in the maximum.
1. Bha. V. 5.225-nanūpacayo vȚddhirapacayastu hānih, yugapaddvayamadvayam vā'vasthitvam evam
ca sabdabhedavyatirekeņa ko'nayoh sūtrayorbhedah? ucсyate, pūrvatra parimāṇamabhipretam, iha tu tadanapeksamutpādodvarttanā mātram tataśceha trtīyabhangake pūrvoktavrddhyādi vikalpānām trayamapi syāt tathāhi-bahutarotpāde vrddhirbahutarodvarttane ca hānih, samotpādodvarttanayoścā
vasthitatvamityevam bheda iti. 2. Ibid., 5.225—egimdiyātaiyapac' tti sopacayasāpacayā ityarthah yugapadutpādodvarttanābhyām
víddhihānibhāvāt, sesabhangakeșu tu te na sambhavanti, pratyekamutpādodvarttanayostadvirahasya
cābhāvāditi. 3. Ibid 5.231-nirupacayanirapacayesu 'vakkamtikālo bhāņiyavvo'tti virahakālo vācyaḥ.
Text
5.234 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
--000--
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
