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incomplete matters by means of its entire atma-prade'sas. The author then proposes to explain the contents above by another set of four spatial modes, i.e., by half in half, by half in whole, by whole in half, and by whole in whole. This is an incompetent mechanical duplication of the above set of formulae, which has no material value at all. The text considers the problem here in relation to Halone, which is of course applicable to all forms of existence. This sutra group is likely to belong to the fourth-fifth canonical stages.
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(9) Nirurtti-karana Lastly, X X.8.658 imparts a list of nirurtti as follows: 5 classes of beings, 5 one-sensed beings, 2 prthvi-kayikas (by suksma-badara), etc., 8 types of karma, 5 'sariras, 5 indriyas, 4 bhaşas, 4 minds, 4 kaşayas, 5 varnas up to 8 sparsas, 6 shapes of bodies, 4 sanjnas, 6 le'syas, 3 drştis, 5 jnanas, 3 ajnanas, 3 yogas and 2 upayogas. XIX.9.659 offers a list of karana which is considered in five kinds by dravya, kşetra, kala, bhava and bhava as follows: 5 'sariras, 5 indriyas, 4 bhaşas, 4 minds, 4 kaşayas, 7 samudghatas, 4 sanjas, 6 le'syās, 3 drstis, 3 vedas, 5 pranatipatas (by one to five-sensed beings), 5 properties of pudgala (i.e., varna up to sansthana) and their subdivisions. Nirurtti means here the completion of a certain category, thus sutra 658 above imparts it in terms of the classification of each categorical item, and the items after karma onwards are possessed by H.A.M.G. Karana must stand for a cause ensuing nirurtti of various kinds to the individual beings. The Niryukti texts touch upon the theme of karana, hence the series of these two sutras must belong to the post-Prajnapana period, i.e., the fifth stage.
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