Tattvartha Sutra

SR No.: 006796
Original Sutra Author: N/A
Author: Sukhlal Sanghavi, K K Dixit
Publisher: L D Indology Ahmedabad
Publication Year: 2000
Total Pages: 596
Language: English
Classification: Book_English, Tattvartha Sutra, & Tattvarth
File Size: 10 MB

Page 364

CHAPTER FIVE
191
and through himself practising them, the disciple benefits the teacher through acting as instructed by him. 21.
The Definition of Kala or Time Enunciated on the Basis of its Function :
Perduration, transformation, activity and superioritycum-inferiority—these are benefits due to kāla. 22.
Here benefits due to kāla are enumerated by treating it as an independent substance. When the substances like dharma etc. are by themselves engaged in practising their respective modifications then the impelling them to do so on the part of kāla acting as an occasioning cause is called perduration. When a substance without giving up its specific form and without undertaking motion undergoes a modification that is of the form of the cessation of an earlier state and the origination of a new one, then this modification is called transformation. Such transformations in the case of a jīva are cognition etc. and anger etc, those in the case of pudgala blue-colour, yellow-colour etc., those in the case of the remaining substances like dharmāstikāya etc. the increment and diminution of the quality designated agurulaghu or neither-light-nor-heavy. By activity is meant but
1. In the Jaina tradition the term agurulaghu has been employed at three places in three different senses :
(1) Of the eight qualities jñāna, darśana etc. belonging to a soul and considered liable to concealment at the hands of eight karmas one is the quality agurulaghutva which receives concealment at the hands of gotrakarma. The function of gotrakarma is to attribute to a being a high or low status in life. In practical life the jīvas are treated as high or low on the basis of a consideration of birth, family, race, country, complexion and so many similar circumstances. But as a matter of fact, all the souls stand on the same footing and among them there is none high and none low. Thus in souls there resides an equality based on capacity or ability and that natural quality or capacity which keeps this equality intact is called agurulaghutva.
(2) There is a karma called agurulaghu which is counted among the sub-types of the sixth karma-type nama-karma. Its function will be described in the sequel in connection with an account of năma-ka