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XVII 2
contends that a mighty god (mah'iddhiya etc. deva), since he has a shape (puvvām-eva rūvi bhavittā), cannot become shapeless by transforming himself (no pabhū arūvim viuvvittāṇam citthittae), because as long as a [being's] soul in a particular stage of existence (tathāgaya) is united with a body (sasarīra, tão sarīrāo avippamukka) and (consequently) with a shape (sarūvi), with karman, affection (sarāga), sex (saveda, not savedana!), delusion (samoha) and lessā, that being will show colour and such other properties as are perceptible by the senses. A shapeless being (jīve puvvām-eva arūvī bhavittā), on the other hand, cannot obtain a shape by transforming itself. * *
3. SELESI.
1 (725b) A monk (aņagāra) who has reached complete freedom from karman (selesim padivannaya) no longer undergoes accidental changes ([no] eyai veyai jāva (see II 31d] tam tam bhāvam pariņamai) except (such as are brought about] by an impulse from the outside (nannatth' egeņam para-ppaogenam).
2 (725b) Change (eyaņā) considered from the point of view of matter (davv’eyanā), place (khett'e.), time (kāle.), stage of existence (bhāv'e.) and condition (bhav’e.).
3 (726a) Movement (calaņā), scil. of substances (davva), considered in connection with the accidental changes in the five bodies (sarīra-calaņā), the five senses (indiya-c.) and the three active forces (joga-c.).
4 (726b) The following dispositions and actions lead to perfection (are siddhi-pajjavasāņa-phala): desire of salvation (samvega: moksábhilāşa, Abhay.), disregard of wordly objects (nivveya), obedience to the guru and the other monks (guru-sāhammiya-sussüsanayā), readiness to confess and accuse oneself (āloyanayā nindanayā garahaņayā), forgivingness (khamāvanayā), appeasing [other people's, Abhay.) anger (viusamanayā), helping [the propagation of] the lore (suya-sahāyayā), aversion from [such] states of mind [as hilarity etc., Abhay.] (bhāve appadibaddhayā), retiredness (viņivattanayā), love of solitude (vivitta
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