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a subtle composite inevitably had to evolve also in the context of karma bandha. The content of this text is well-known to the Prajnapana, and we may place this text in the late third-fourth canonical stages. The possible alternative combinations of these properties in the case of subtle and gross composites according to their subclasses, e.g., dui-pradesika and tri-pradesika, etc., are computed in II.5.667-68, which refer to XVI.6.60. The Prajnapana I conducts a similar computation, e.g., how many subdivisions of other properties can possibly be possessed by the colour black, for instance. XX.5.667-68 probably share the age of the Prajnapana, i.e., the fourth stage.
A simple method of exposition of a concept by way of singular-plural already makes an appearance in the third canonical stage. And a theoretical advance made in the late third canonical stage in the fields of jiva-pudgala by way of division-subdivisions of a certain topic, led the then Jaina theoreticians to move towards a more systematic exposition, in the form of computing the alternative combinations of its division-subdivisions, and in the form of calculating their relative strength. These methods of exposition occur predominantly in the texts belonging to the fourth canonical stage. Likewise, the canonical authors in the fourth stage frequently offer an exposition of a certain topic by way of a class in general and its subclass in particular, e.g., pudgala in general and its subdivisions in particular. This method of exposition requires a knowledge of all the peculiar features involving the class-subclasses of the relevant topic, which must have developed in the more advanced, i.e., fourth-fifth, canonical stages.
VII.10.355 offers a memorandum of the kinds of pudgala parinama pertaining to the properties of a gross composite. This text could have appeared at any time in or after the late third canonical stage. XIV.4.509 reads that pudgala and a skandha possess at one moment rukṣa-guna, at another arūkṣa or rūkṣa-arūkṣa in the three tenses of time due to a previous cause (pūrva karana: prayoga or visrasa, according to the commentary), but when its parinama as such comes to an end, it returns to the state of an atom of one colour, etc. This pertains to the fundamental theory of pudgala, which must belong to the late third canonical stage. Three types of pudgala parinama by prayoga, visrasa and by both, which are popularly known to the Prajnapana, must have already been recognized during the third canonical period. A minute and final exposition of them all is offered in VII.1.308-14, where a methodical exposition of prayoga parinama, for instance, presupposes a knowledge of the classification of jivas worked out in the Prajnapana I. This sutra group must be hence assigned to the fifth stage.
Then I.4.41 reads that pudgala, skandha as well as jiva may be said to subsist eternally in the three tenses of time. XIV.4.511 concludes in the following way: we can say that in one sense an atom is eternal from the standpoint of dravya, For Private & Personal Use Only
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