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P. 5, 1. 17]
each of which comprises two paramanus, form the second vargaṇā and so on Thus we come to a vargana wherein every aggregate consists of ananta paramanus. Then we have a next vargană, every aggregate of which has one more prades'a-paramānu than that in the preceding vargana the aggregates of which comprise a certain minimum number of prades'as, of course ananta in number, and which, according to its parināma, is not in too high a degree gross (sthula), and which is such as can be assimilated by an embodied soul for forming an audarika body. This is the minimum audarika-vargaņā. If one paramānu is added to each aggregate of this vargana, we get the second audārika-vargana which is somewhat fine but more compact than the preceding one. If we continue to add like this, we come across the maximum audārika-varganā. If one paramāņu is added to each aggregate of the latter, there results the minimum audārika-agrahaṇa-varganā; for, this complex is not sufficiently gross, and further it contains more paramāņus than necessary in order to be capable of being assimilated to the physical body. Again a paramāņu is added to each of these aggregates till we come to the maximum audārika-ayrahaṇa-vargaṇā. On an addition of one paramāņu more to every aggregate of this there results a vargana which contains a sufficient number of paramānus and at the same time possesses a sufficient degree of subtlety required for being utilized for the vaikriya (transformation) body. This is the minimum vaikriya-vargana. By going on adding one paramāņu to each of its aggregates and by repeating this process a number of times we come across the maximum vaikriya-varganā. Then follow again vaikriyaagrahaṇa-varganās, and then grakaṇa-vargaṇās and agrahaṇa-vargaṇās of the āhāraka (translocation) body, of the taijasa (fiery) body, of speech, of breath, of manas (the thinking organ) and of karman' and, then dhruvavarganas etc. Of these varganus, one which can be utilized for speaking is called bhāṣa vargana. See Visesa (v. 633-641) and its commentaries. P. 5, 1. 17. Upadāna-kāraṇa means a material cause. It is also called 'samavayi-kāraṇa' i. e. an intimate or constituent cause, and it represents the material of which an effect is made. Thus clay is the samaväyi-karana of a jar, and so is yarn in the case of a piece of cloth, A samavāyi-kärana is alwyas a dravya (substance).
NOTES
The Naiyayikas and the Vais'esikas believe in asatkāryavāda i. e. in the doctrine that the effect which was non-existent before, is produced anew by the operation of the causes, and it thus entirely differs from its material cause. Such being the case, they postulate something which would connect the effect with its material cause, and this, according to them is done by asamaväyi-kāraṇa. It is a non-intimate cause, and it is either a guna (quality) or a karman (action). Thus, the conjunction (samyoga) of two potsherds (kapalas) is the asamavāyi-kāraṇa of a jar,
1 This is known as 'karmapavargaṇā',
| SR No. | 008406 |
| Book Title | Anekantajay patakakhyam Prakaranam Part 2 |
| Original Sutra Author | Haribhadrasuri |
| Author | Munichandrasuri |
| Publisher | Oriental Research Institute Vadodra |
| Publication Year | 1947 |
| Total Pages | 503 |
| Language | Sanskrit, English |
| Classification | Book_Devnagari & Philosophy |
| File Size | 11 MB |