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this be the case, then how can we reconcile this view with the one given in the fourth section ? Ac. Malayagiri reconciles this view with that as follows. The possibility of transformation of a leśyā from one type into another is accepted in the fourth section not in the case of all the four classes but in the case of two classes only, viz. that of human beings and of sub-human beings. And the possibility of such a transformation is rejected in this fifth section not in the case of all the four classes but in the case of two classes only, viz. that of infernal beings and of celestial beings (Prajñāpanātika folio 371). Ac. Malayagiri's remark about sūtras 1552-55 is worthy of note. His remark runs as follows: 'amūni ca sūtrāni sākṣāt pustakesu na dřśyante kevalam arthataḥ pratipattavyāni, tathā mūlaţikākāreņa vyākhyānāt”-Prajñāpanātikā, folio 372.
The sixth section contains information about the leśyās of male and female human beings residing in different regions
(1256-57). After that it expounds the fact that there is no rule that the leśyā of one should necessarily be identical with that of one's father and/or mother. It concludes that one may or may not have the leśyā similar to the leśyā of one's father or mother. In other words, one does not necessarily inherit a leśyā from one's father or mother. This amounts to saying that mental temperament is not necessarily an inherited characteristic (1258).
Though this chapter is of a considerable length, it does not contain the following two topics which are extensively dealt with in other works. It does not discuss the question as to what type of thoughts occurs to a living being possessed of this or that type of leśyā. Moreover, it does not even mention the two sub-types of each main type of leśyā, viz. dravyaleśyā and bhāvaleśyā. This points to the early date of the compilation of Prajñāpanā.
4. Uttarādhyayana, 34. 21-32. Bhagavatīsūtra, śataka 12, uddeśa 5, sū. 450, p. 572
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