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XIV 4
3b (640a) An atom is 'not final' (acarima) from the point of view of matter (davv'ādesenam); from the points of view of place (khett'äd.), time (kālād.) and condition (bhāv'ād.) it is either final (carima) or not.
Abhay. comments as follows: an atom is called « final » in respect of a particular form of existence if it will never again enter that form of existence after having left it (yah paramânur yasmād vivaksita-bhāvāc cyutah san punas tam bhāvam na prāpsyate sa tad-bhāvāpekṣayā caramah). Consequently materially speaking an atom is not final » because, after having quitted the state of being an atom by entering an aggregate (paramânutvāc cyutaḥ sanghātam avāpyapi), it will again become an atom as soon as it leaves that [temporary condition] (tataś cyutah). But since an atom ejected (samudghāta, cf. Lehre par. 89) by a kevalin will never come back to its previous place, never will live the same moment over again and never again will experience the same condition, it is « final >> as to place, time and condition; in other cases atoms of course are not « final »> in these respects.
4 (641a) On changes of condition (pariņāma), ref. to Pannav. 13: 284a-288a. * *
5. AGAŅI.
Abhay. summarizes the contents of the udd. in the following gāhā:
neraiya agani-majjhel dasa thaņā? tiriya poggale deve pavvaya-bhitti-ullanghaņā ya pallanghanā c' eva.
1 (641a) HAI can penetrate a fire-body (ag an i-kāyassa majjham majjhenam vīivaejjā) only if they are taking a deflected course [to reach their new place of origin] (viggaha-gai-samavannaga); they are not burnt then (no jhiyāejjā) because in that case a wounding instrument has no effect on them scil. on their karmic bodyl (no tattha sattham kamai). GA2-4 can penetrate a fire-body in the same case (viggaha-g.-s.). Some of them, however, may do so even if they take a straight course [to their new place of origin); in this case A2-4 are burnt, whereas G are not. Also ASM may penetrate a fire-body without being burnt if they are viggaha-g.-s. Even if they are aviggaha-g.-s. they may do so provided they possess magical power (iddhi-patta); otherwise they are burnt.
For jäva vakkamai in the par. on Asurakumāras we probably should read jāva kamai. Summarizing the comm. we can say that the possibility of penetrating fire (badarâgni-kaya, short agni) depends on its occurrence, scil.
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