Tulsi Prajna 1975 07

SR No.: 524503
Original Sutra Author: N/A
Author: Mahavir Gelada
Publisher: Jain Vishva Bharati
Publication Year: 1975
Total Pages: 116
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 7 MB

Page 58

human beings, and the gods.
Sesānām-ca tiryagyonijānām matsyoragabhuja-ngapaksi catuspadānām sarvesām ca nārakamanusyadevānām pancendriyāni
Chapter, II, verse 24 ]
especially the Indo-Aryan.
The idea of a sixth sense is inherent in the Jain thought although not specifically stated in the Tattvārtha sutra. The words which come after the fivefold classification "Vanaspatyantanamekam Krmipipeelikabhramara Manushyadeenam ekaikavrdhani" are very significant.
Samjnina samanaska ( verse 24.) Beings with minds are pers. ons,
This appears to be an extension of the division of senses into Dravyendriya, the material sense and Bhavendriya-the conceptual sense.
(Panchendriyāni, Dvividhāni,
Nivarthy upakarano Dravyendriyam,
Labhyup ayogau Bhāvendri. yam )
(Verses 15-18) These verses precede the actual classification. There is however no explicit statement reg. arding a sixth sepse, nor a consequent sixth category in Tattvārtha Sütra.
A detailed study of the commentaries, on the classification of animols in Tholkappiyam and in Tatwartha Sutra, may be of help in resolving the matter. The examples of beings gith five senses given in the Tattvārtha Sutra Bha-s-yam include Nāraka inanushya devānām, the devils,
Whatever may be said of the devils and human beings, the gods may not be deemed to lack understanding and discernment, or the faculty of reasoning. Even they are said to have only five senses in the authoritative Jain Commentaries. Therefore it ca. nnot be said that Tholkāppiar's classification is fully in accordance with extant Jain texts.
Another point of difference is in relation to the lower forms of life. Tattvārtha Sutra states that only beings with two or more senses are mobile or thrasa. “Dvindriyadayas trasa" Commentators of Tattvārtha Sutra seem to place only plants among organisms of one sense. The Tamil commentaries on the other hand specifically include certain animal forms also among beings of one sense. Certain soft worms ( enbil puzhu ) are included with plants among the lowest forms. The new-born of animals is classed among those with only one sense. The term Pillai, which according to verse 579 is appropriate to denote the young ones of things which have one sense oply may be used according to Tholkāppiar for the
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