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109
enough, the Jaina theoreticians then came to attach to this agurulaghu a totally different sense of quality which functions to retain the individuality of a thing. The Prajnapana X 1.417 reads that the transformation of agurulaghu is of one kind. Agurulaghu here must mean the quality of individuation. All these concepts must have occurred in the fifth canonical stage.
248
Likewise, XI.5.448-49 enumerate which items are possessed of material properties, which items are possessed of the properties of karma (here, four touches instead of eight), and which items do not possess material properties as follows: (1) Rupi class, fully possessing the matter properties - cosmographic parts (excluding avakasantara), bodies (excluding karmic body), dravya-les, 2, kaya yoga, pudgala; (2) karmic class, fully possessing the properties of karma, karma, 18 kriyas, mano-vag yogas; (3) Arupi class, not possessing any material property – astikayas (excluding pudgala), bhava-le'sya, jnana, sanjna, will and effort, buddhi, upayoga, abstinence from 18 kriyas. The problem posed here seems somewhat absurd, because unlike the previous catalogue of guru-laghu no positive new idea will come out of the catalogue as such. However, it is interesting enough to see from it how the then canonical authors' minds worked. This text again belongs to the early fifth canonical stage.
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