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...[357]...
are the instances of bhāva-prāna. And knowledge being included in bhāva-prāna, siddhas (liberated beings) too could be said to possess prānas and consequently be included in the class of jivas.4
In the text proper the discussion about Kala (Time) is conducted in two ways (1262, 1286 etc.). In this connection the commentator observes that the discussion about Käla is here conducted from the temporal as well as spatial standpoints. The number ananta (infinite) being of various kinds or degrees, the comparison of the number of the moments of time with the number of spacepoints helps our understanding of those degrees.5
About the käyasthiti of the sub-human beings given in the text proper (1262) the commentator remarks that it is the kayasthiti of only a section of the class of sub-human beings, viz. plant beings. Other sub-human beings could not have that much käyasthiti.
About the käyasthiti of goddesses given in the text proper (1264) the commentator observes that it is to be understood of the goddesses of Iśāna."
Again, he informs us that the maximum kāyasthiti of sub-human beings given in the text (1268) is to be understood of those subhuman beings only that belong to Devakuru (Pajñā. Vṛ. p. 377). The text proper tells us that the käyasthiti of two-sensed beings is 'samkhyātakala' (1273). He points out that by 'saṁkhyātakāla' we should here understand 'samkhyeyani varṣasahasrani' (Prajñāpanāṭīkā. fol. 378).
Sūtra 1277 mentions aparyāpta beings. The commentator observes that by aparyāpta we are to understand both the types of aparyāpta beings, viz. labdhi-aparyāpta and karaṇa-aparyāpta (Prajñāpanātākā, folio 378).
On the other hand, he asks us to take the term paryāpta used in sutra 1279, etc. in the sense of labdhiparyāpta only (Prajñā. tika, folio 378).
The term 'kaya' employed in Kayadvāra (1285-1320) is to be understood in the sense of body. But in sutra 1285 it means not body in general but its two special kinds, viz. karmana and taijasa (Prajñā. tíkā, folio 379).
Sutra 1288 lays down that the käyasthiti of plant beings is 'asamkhejjā poggalapariyaṭṭa'. This implies that there is no possi
4. Prajñāpanātīkā, folio 375.
5. Ibid, p. 375
6. lbid, p. 375
7. Ibid, p. 376
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